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SERMONS, 

VARIOUS    SUBJECTS, 

DOCTRINAL,  EXPERIMENTAL  and  PRACTICAL. 


By  NATHAN  STRONG, 

PaJioY  of  the  North  Prejbyterian  Church  in  Hartford,  ConneBlcut. 


VOL.    II. 


13utiIi(|ieD  accorDtng  to  28  of  IJongreCE!. 


HARTFORD  :  printed  by  JOHN  BABCOCK, 

FOR 

OLIVER   D.   bf  I.   COOKE 

AND  SOLD  BY  THEM   AT  THEIR  BOOK  STORE,  HARTFORD- 
1800. 


CONTENTS. 


SERMON    I. 

Page. 
Men  the  caufe  of  their  own  deftru£lion.  9 

2.  THESSALONIANS,  ii.   lO,   II,  12. 

Aiid  with  all  dcceivable7icfs  of  iinrighteoujncfs  in  them 

that  periJJj  ;    bccaiife  they   received  not  the  love  of 

the  truth  that  they  might  be  faved. 
And  for  this    caufe    GoD  fhall  fend  them  fir  on g 

delufion^  that  they  fhould  believe  a  lie  : 
That  they  all  might  be  damned  ivho  believed  not  the 

truth  J   but  had  pleafure  in  unrighteoufnefs. 

SERMON    ir. 

On  replying  againft  God.  29 

ROMANS,  ix.  20. 

Nay  but,   0  man,  nuho  art  thou,  that  repUefl  againfl 
God? 

SERMON    III. 

The  folly  of  replying  againft  God.  4^ 

ROMANS,  ix.  20. 

ATflj)  buty  O  manf  who  art  thou,  that  repliefl  againft 
God? 


% 


iv  CONTENTS. 

SERMON    IV. 

Page. 
The  wicked  defire  not  the  prefence  and  ways  of 

God.  59 

JOB,  xxi.  14,  15. 

Therefore  they  fay  unto   GoD,   depart  from  us  ,-  for 

1VC  dftre  not  the  knowledge  of  thy  luays. 
What   is   the  Almighty  that  tvc  ffjould  fcrve  him  ? 

And  ivhat  proftfhould  tue  havCy  if  we  pray  unto 

him  ? 

S  E  R  M  O-N    V. 

The  kingdom  of  God  brought  nigh  unto  thofe 

who  are  loft.  81 

LUKE,  X.  II,  12. 

Even  the  very  dufl  of  your  city^  which  cleaveth  on  usy 
•we  do  wipe  off  againfl  you  ;  notwithfianding^  be 
ye  fure  of  this^  that  the  kingdom  cf  GOD  is  come 
nigh  unto  you. 

But  I  fay  unto  you.,  that  it  fhall  be  more  tolerable 
in  that  day  for  Sodomy  than  for  that  city. 

SERMON    VI. 
Chriftians  a  light  in  the  world.  105 

MATTHEW,    V.     1 6. 

Let  your  light  fo  fjjine  before  men^  that  they  may  fee 
your  good  works,  and  glorify  your  Father  which  is 
in  heaven. 

SERMON    VII. 

On  confidering  our  ways.  1 3 1 


CONTENTS.  V 

PSALM,  cxix.   59,  60. 

Page. 
I  thought  on   my    ivaysy  and  turned  my  feet  unto 

thy  tejiimon'ies. 
1  made  hajlcy  and  delayed  not  to   keep  thy  command- 
ments. 

SERMON    VII. 
On  giving  the  heart  to  God.  153 

PROVERBS,  xxiii.  26. 

My  Jon y  give  me  thine  hearty — . 

S  E  R  M  O  N    IX. 

On  the  duty  of  loving  our  neighbor  as  ourfelves.    175 

MATTHEW,   xxii.   39. 

■—Thotijhalt  love  thy  neighbor  as  thyfelf. 

SERMON    X. 

On  the  duty  of  loving  our  neighbor  as  ourfelves.     193 

MATTHEW,    xxii.    39. 

-^Thou Jhalt  love  thy  neighbor  as  thyfelf. 

SERMON    XI. 

On  Chriftiaii  felf-denial.  213 

MATTHEW,    Xvi.  24. 

Then  faid  JesuS  unto  his  difciplcs,  if  anj  man  iv'dl 
come  after  ;«t',  let  him  deny  himfelf^  and  take  up  his 
crofs)  and  fcllcff  me. 


vi  CONTENTS. 

SERMON    XII. 

fage. 
Experimental  religion  the  fame  in  all  ages.  131 

ROMANS,  vii.  9, 25. 

For  I  was  alive  loithout  the  law  once  :  but  when  the 

commandment  camCfftn  revived^  and  I  died. 
And  the  commandment    ivhich  was    ordained  to  lifey 

Ifcundto  he  unto  death. 
For  fin  taking  occafton  by  the  commandmoit^  deceived 

mcy  and  by  itjlew  me. 
Wherefore  the  law  is  holy  ;   and  the  commandment 

hcly^  and  jufly  aud  go.d. 
Was  then  that  which  is  good,  made  death  unto  me? 

God  frbid.      Butftn,   that  it   might  appear  ftn, 

working  death  in  me  by  that  which  is  good  ;   that 

fin  by  the  commandment  might  become  exceeding 
finfiil. 
For  wc  know  that  the  law  is  fpiritual :  but  I  am 

carnal)  fold  under  fin. 
For  that  whicb  I  do,  I  allow  net  :  for  what  I  would, 

that  do  I  not ;   but  what  I  hate,  that  do  I. 
If  then  I  do  that  which  I  would  not,  I  confent  unta 

the  law,  that  it  is  good. 
Noiv   then  it  is  no  more  I  that   do  it,  but  fin  that 

dwellcih  in  me. 
For  I  know  that  in  me  (that  is,  in  7ny  flefh)  dwelleth 

no  good  thing  :  for  to  will  is  prefent  with  me,  but 

h'jiv  to  perform  that  which  is  good  I  find  not. 
For  the  good  that  I  would,    I  do  not  :  but  the  evil 

which  I  ivould  not,  that  I  do. 
Nonv  if  I  do  that  I  would  not,  it  is  no  more  I  that  do 

it,  but  fin  that  dwellelh  in  me. 
I  find  then  a  law,  that  when  I  wotild  do  good,  evil  is 

prefent  with  me. 
For  I  delight  in   the  law  f  GOD  after  the  inivard 

man. 


CONTENTS.  vJi 

Page. 
But  I  fee  another  law  in  my  members  waring  againjl 
the  law  of  my  mind.,  and  bringing  me  into  captiv- 
ity to  the  law  of  fin  ^  which  is  in  my  members. 

0  wretched  man  that  I  am  !  who  Jball  deliver  me 
from  the  body  of  this  death  ? 

1  thank    God  through  JeSUS  CHRIST  our  Lord. 

So  tbeny   with  the  mind  I  myfelf  ferve  the  laiv  of 
God  ;   but  with  the  fleflj  the  law  of  fin. 

SERMON    XIII. 

Experimental  religion  the  fame  in  all  ages.  253 

ROMANS,  vii.    9, 25. 

For  I  was  alive  without  the  law  once  :  but  when 
the  commandment  came^  fm  revived,  and  I  diedj 
^c. 

SERMON    XIV. 

The  gofpel  of  Christ  is  not  after  man.  281 

GALLATIANS,    i.     lO,   II,   12. 

For  if  I  yet  pleafed  men^  IJhould  not  be  the  fer- 
vent of  Christ. 

But  I  certify  to  youy  brethren,  that  the  gofpel  which 
was  preached  of  me  is  not  after  man. 

For  I  neither  received  it  of  man,  neither  was  I  taught 
it,  but  by  the  revelation  of  JeSUS  CHRIST. 

SERMON    XV. 

On  (hutting  the  kingdom  of  heaven  againft  men.    305 


vlii  CONTENTS. 

MATTHEW,    XXiii.     1 3. 

Page. 

But  ni.KC  unto  youy  Scribes  and  PharifeeSy  hypocrites  ! 
for  ye  JJjut  up  the  kingdom  of  heaven  againfl  men : 
for  ye  neither  go  in  yourfelvesj  neither  fuffer  ye 
them  that  are  entering  to  go  in. 

SERMON   XVI. 

On  the  different  conditions  of  men  in  the  prefent 

and  future  world.  331 

LUKE,  xvi.   25. 

Bt4t  Abraham  faidyfon,  remember  that  thou  in  thy 
life  time  receivedfi  thy  good  things^  and  likeivife 
Lazarus  evil  things  :  but  now  he  is  comforted 
and  thou  art  tormented. 

SERMON    XVII. 

On  the  duty  and  benefits  of  prayer.  353 

1.  THESSALONIANS,    V.   1 7. 

Pray  ivithout   ceafing. 

SERMON    XVm. 

The  grace  of  God  glorified  in  the  general  judg- 
ment. 385 

2.  THESSALONIANS,    i.     10. 

When  he  fhall  come  io  be  glorified  in  his  faints^  and 
admired  in  all  them  that  believe. 


SERMON   I. 


Men  the  caufe  of  their  own  deftrudion. 


3.  THESSALONIANS,   U.   10,  II,  12. 

And  with  all  deceivablenefs  of  unrighteoufiiefs  in 
them  that  perijh  ;  hecaufe  they  received  not  the 
love  of  the  truth  that  they  might  be  faved. 

And  for  this  caufe  God  Jhallfend  them  fir ong 
delufion^  that  they  Jhould  believe  a  lie  : 

That  they  all  might  be  damned  who  believed  not 
the  truth,  but  had  -pleafure  in  unrighteoufnefs, 

THESE  verfes  are  taken  from  a  prophetic 
defcription  of  the  rife,  progrefs  and  final 
deftruftion,  of  that  Antichriftian  herefy  and 
idolatry,  which  hath  arifen  within  the  vifible 
Church  of  Christ.  The  greatefl  part  of  this 
prophecy  hath  been  accomplifhed,  by  which  it 
becomes  a  principal  evidence  that  the  Chriftian 
fcriptures  are  true.  At  the  time  our  holy  books 
were  written,  no  man,  unlefs  allifted  by  the. 
Spirit  of  God,  could  fo  exactly  have  prediaed 
and  defcribed  the  Antichriltian  power,  that  hath 
B 


10  Men  the  caufe  of  Vol.  11. 

•arifen,  and  is  now  falling  into  ruin  by  the  juft 
judgments  of  the  Lord. 

Omitting  any  further  obfervations  on  the 
prophecy  or  its  fulfilment ;  I  (hall  confider  the 
text  as  a  defcription  of  the  fm  that  is  in  men, 
and  of  the  reafon  they  trefpafs,  and  fink  down 
to  everlalling  mifery.  Although  the  fins  of 
men,  may  be  greatly  diverfified  by  time  and 
^lace,  and  by  the  particular  crimes  which  are 
committed  ;  yet  they  all  partake  of  the  fame 
immoral  qualities,  and  there  is  one  common 
reafon,  why  thofe  remain  difobedient,  to  whom 
repentance  is  preached.  An  heretical  rejection 
of  Christ  may  appear  in  many  forms,  and  be 
called  by  diHerent  names,  but  all  hercfy  flows 
from  one  and  the  fame  caufe.  The  whole  va- 
riety of  vices  and  crimes,  that  are  in  the  world, 
proceed  from  an  unholinefs  of  heart  that  is 
common  and  natural  to  men,  and  of  a  fimilar 
nature  in  all. 

The  diverfity  of  errors  and  of  crimes 
happen  from  various  external  caufes,  in  the 
diiierence  of  conditions,  employments,  and 
temptations.  Change  the  conditioris  and  temp- 
tations of  men,  while  their  finful  hearts  remain 
the  lame,  and  wc  fliould  fee  a  great  alteration 
in  the  eri-ors  and  crimes  of  their  lives.  We 
■therefore  determine  that  the  defcription  in  our 
text,  although  written  wish  fpecial  application 
to  the  man  of'  fin,  or  the  great  AntichrifHan 
lierefy  and  idolatry,  is  applicable  in  a  number 
of  efieiitial  clrcumftances  to  all  finners,  who 
are  deditute  of  a  love  to  God.  We  here  find 
;a  defcripiirm  of  the  malignity  of  an  unholy 
tcnipcr, — the  caufe  of  all  thofe  errors  and 
crimes  into  which  men  fall, — the  reafon  they 
reject  the  pure  gofpel  of  Cmrist,  and  live  in  im- 


Serm.  I.       their  own  deJlruElion.  \  i 


penitence  and  unbelief,  together  with  the  cer- 
tain confequences  of  remaining  in  fin. 

This  folemn  and  interefting  palTage  contains 
the  following  truths,  on  each  of  which  fome 
remarks  will  be  made. 

I.  It  proves  that  fome  men  fhall  periih. 

II.  It  ftates  the  reafon  why  fome  men  lliall 
perifh,  *'  becaufe,  they  received  not  the  love  of 
the  truth  that  they  might  be  faved,  but  had 
pleafure  in  unrighteoufnefs.'* 

III.  Some  remarks  will  be  made  on  the 
words  "  for  this  caufe  God  fhall  fend  them 
ftrong  delufion,  that  they  (hould  beheve  a  lie." 

I.  These  words  prove  that  fome  men  fhall 
perifli. 

The  paflage  coincides  with  the  general  tenor 
of  fcriptural  teftimony,  and  fays  they  fhall  per- 
ifh,— ftiall  be  damned, — that  the  Lord  fhall 
confume  them  with  the  fpirit  of  his  mouth,  and 
deflroy  them  with  the  brightnefs  of  his  coming. 
Although  this  awful  truth  is,  in  a  high  degree, 
contrary  to  the  feelings  and  wilhes  of  unholy 
fmners,  it  is  impofTible  to  be  a  fmcere  believer 
of  the  revelation  we  have  from  heaven,  with- 
out admitting  the  certainty  of  fuch  an  event, 
to  all  who  live  and  die  impenitent.  We  there- 
fore fee  that  thofe  who  queflion  the  future 
punifhment  of  fmners,  generally  are  found,  to 
have  a  low  opinion  of  the  truth  of  the  holy 
fcriptures.  1  hey  either  fuppofe  them  expref- 
fed,  in  language  fo  figurative,  as  will  admit  any 
explanation  that  is  pleafmg  to  the  fmful  heart, 
or  that  they  contain  an  intermixture  of  divine. 


It  Men  the  eaufe  of         Vol.  H. 

truth  and  human  errors.  And  on  the  latter 
fuppofition,  they  always  affume  to  themfelves 
the  right  of  judging,  what  part  comes  from 
God  and  what  from  the  invention  of  men. 

We  may  find  innumerable  inllances,  to  prove 
that  thefe  opinions  of  revealed  truth  foon  de- 
generate into  compleat  infidelity- — There  is 
but  a  (lep,  between  doubting  the  ftrid  truth  of 
the  fcripturcs,  and  a  total  denial  of  their  divine 
authority.  If  the  judgment  of  a  fmful  creature 
may,  in  one  inftance,  rife  fuperior  to  the  exprefs 
teftimony  of  God  ;  no  reafon  can  be  afligrtcd, 
why  it  may  not  in  all.  Concerning  the  end 
of  an  holy  and  unholy  life,  and  what  awaits 
men  in  their  ftate  of  future  exiftence ;  and 
whether  certain  characters  will  be  happy  or 
miferable,  we  muft  either  fubmit  implicitly  to 
the  revelation  of  God,  or  rejed  the  whole,  and 
commit  our  faith  and  eternal  interefts  to  the 
decifion  of  a  weak  and  corrupted  reafon.  No 
confiderate  and  wife  man  can  doubt  a  moment 
where  our  belief  ought  to  be  attached. — It  is  fo 
clear  that  credit  ought  to  be  given  to  God  ;  and 
at  the  fame  time,  fo  ftrong  is  men's  defire  to 
think  themfelves  fafe  and  quietly  to  enjoy  the 
pleafures  of  an  unholy  life,  that  they  labor 
hard  to  explain  away  his  threatenings,  and 
make  a  foothing  compromife,  between  their 
own  wifhes  and  the  folem.n  denunciations  of  a 
piinifhment  to  be  executed  heri^after,  on  the 
impenitent  and  unbelieving. — But  all  this  will 
be  of  no  avail  to  palUate  guilt ;  or  to  excufe 
from  fuffering  the  penalty  ;  and  thofc,  who  are 
determined  to  live  in  fmful  quietnefs,  will  foon 
pafs  from  difbelieving  fome  parts  of  the  word 
of  God,  to  a  rejeftion  of  the  v/hoic. 


Scrm*  !•      t^^^  ^wn  deJlruBion,  13 

Thfre  are  a  number  of  important  truths, 
concerning  which,  the  undirected  judgment  of 
men,  mull  be  a  miierable  guide,  i  his  is  the 
cafe  refpeding  the  divine  character, — with  what 
God  is  pleaied, — how  he  will  iorgive  fin,— and 
what  his  treatment  will  be,  now  and  hereafter, 
of  thofe,  who  are  oppoled  to  his  holincis.  It. 
is  madnefs  to  oppofe  our  own  weak  judgment 
to  the  word  of  God,  on  thefe  important  points. 
They  are  fubjefts  hidden  from  us  by  their 
greatnefs,  and  there  muft  be  a  comprehenfioa 
of  eternity,  and  of  the  whole  exifling  univerfe, 
with  all  the  relations  between  different  beings, 
to  judge  truly  on  fuch  fubjeds.  Therefore  the 
word  of  infinite  truth  mult  be  credited  when  it 
fays  that  the  wicked  (hall  perifh,  and  remain 
forever  unforgiven  and  under  punifement,  that 
they  may  be  monuments  of  divine  juilice,  and 
of  the  awful  fruits  of  finning. 

IT.  Our  text  ftates  the  reafon  why  fome 
linners  fhall  perifli.  Becaufe  they  received  not 
the  love  of  the  truth  that  they  might  befaved^  but 
had  pleafurt  in  unrighteoufnefs^ 

Sinners*  failure  of  falvation  is  their  crime 
as  well  as  their  misfortune.  They  are  guilty 
for  not  attaining  eternal  life  through  the  grace 
of  (-OD.  In  this  matter,  there  are  often  falfe 
apprehenfions,  and  many  leem  to  conceive  the 
finally  lofl,  as  being  rather  unfortunate  than 
guilty,  for  coming  to  that  miierable  end.  That 
the  lofs  of  falvation,  is  the  greatefl  misfortune 
and  evil  which  can  happen  to  any  creature  ; 
and  an  evil  infinitely  greater  than  can  be  con- 
ceived by  any  in  this  world,  will  be  readily  ac- 
knowledged ;  but  this  doth  not  prevent  the 
guilt  there  is  in  coming  to  that  awful  condition. 


14  Men  the  caufe  of  Vol.  11. 

Thofe  who  perifh  will  be  found  guilty  in  every 
refped. — Guilty  for  tranfgrcfTmg  the  law  and 
diflionoring  God. — Guilty  for  deftroying  them- 
felves  and  injuring  other  creatures. — Guilty 
for  rejecting  the  gofpel  and  failing  of  heavenly 
glory. — Although  they  have  the  greateft  aver- 
fion  to  mifery,  and  tremble  in  expectation  of 
punifhment,  they  have  no  choice  of  heaven  ; 
nor  of  him  with  whofe  prefence  it  is  filled  ; 
nor  of  the  company  and  employments  of  the 
bleffed. 

Our  text  explains  the  fubject.  They  have 
not  received  the  love  of  the  truth,  that  they 
might  be  faved. — They  have  refifted  the  love 
of  the  truth,  and  therefore  mufl  perifh. — They 
have  pleafure  in  unrighteoufnefs,  and  are  there- 
fore forever  condemned. — 

The  love  and  pradice  of  fm  is  the  only 
caufe,  which  will  ever  cut  off  unhappy  men 
from  the  gofpel  falvation  ;  and  while  this  con- 
tinues, they  muft  be  excluded.  There  is  com- 
panion in  the  Lord,  and  he  dclighteth  not  in  the 
mifery  and  death  of  fmners.  His  grace  is  pro- 
claimed, and  the  call  is,  "  whofoever  will,  let 
him  come  and  take  of  the  waters  of  life  freely." 
— There  is  a  full  expiation,  and  a  deliverer 
able  to  fave  to  the  uttermoft,  thofe  who  come 
unto  him  for  redemption.— When  the  fmful 
conceive  or  reprefent  any  thing  on  the  part  of 
God,  which  prevents  their  obtaining  falvation, 
they  are  adding  fm  to  fm,  and  by  an  attempt  to 
juflify  themfelves  they  accufe  infinite  wifdom 
and  holinefs  and  thus  give  frefh  evidence  of 
the  juflice  of  their  reje£lion. 

If  any  doubt  the  truth  of  this  reprefentation, 
let  them  candidly  examine  the  point ;  and  when 
they  attempt  to  find  any  other  caufe  of  fmners* 
ruin,   they  will  be  difappointed.     They  have 


Serm.  I-       their  own  deJlruRion.  1 5 


fufficient  do£trinal  inftrudlon. — The  invitation 
and  command  to  repent  extend  to  all. — The 
promife  is  to  all,  who  receive  the  love  of  the 
truth,  and  turn  from  their  pleafure  in  unright- 
eoufnefs, — The  atonement  of  Christ  is  ade- 
quate to  the  utmoft  extenfion  of  gofpel  grace. 
Thofe  glorious  promifes,  which  comfort  the 
hearts  of  Chrillians,  and  make  them  rejoice  in 
hope  of  eternal  life,  are  all  fct  before  the  im- 
penitent, and  it  is  made  their  immediate  duty  to 
comply  with  the  terms  of  the  promifes.  Things 
being  thus,  the  fatal  caufe  of  deftrudion  muft 
be  in  themfelves ;  and  if  there  be  fm  and  guilt 
in  the  caufe,  they  are  alfo  guilty  of  the  confe- 
qucnce,  which  is  their  own  lofs  of  eternal  life. 

Thesf.  fentiments  correfpond  with  the  re- 
prefentations  of  Chrift,  whenever  he  defcribed 
the  final  judgment.  The  reafon  he  will  fay  to 
any,  depart  from  me,  I  know  you  not,  is  becaufe 
they  love  iniquity. — Though  they  fly  to  him  to 
efcape  mifery,  they  have  no  love  of  his  charac- 
ter, his  law,  or  of  that  holy  (late  of  bleflednefs, 
which  conifitutes  the  reft  of  his  faints. 

If  this  unholinefs  be  their  fm  ;  if  it  alfo  be 
the  only  caufe  which  fliuts  them  out  of  heaven, 
they  are  then  guilty  as  well  as  unfortunate, 
for  not  attaining  falvation  ;  and  it  may  be 
charged  upon  them  as  a  crime  that  they  are  not 
in  heaven. 

From  this  view  of  the  fubje^l,  it  appears  that 
impenitent  finners,  are  as  certainly  cut  off  from 
final  falvation,  by  their  own  temper  aud  difpo- 
fitions,  as  they  will  be  by  the  law  and  fcntence 
of  the  judge.  While  their  unholy  difpofitions 
continue,  there  will  be  a  natural  impofiibility, 
that  they  fhould  be  either  glorious  or  bleffid. 


i6  Men  the  caufe  of  Vol.  IL 

III.  Pf  RHAPS  it  may  be  objefted  to  this  re. 
prcfentation  of  the  finner's  guilt,  that  the  paf^ 
fage  we  are  confidering  reprefents  a  fpecial 
agency  of  God,  which  prevents  their  believing 
that  they  might  be  faved,  in  thefe  words,  "  and 
for  this  caufe  God  Jhall  fend  themfirong  delufion, 
that  they  Jhould  believe  a  lie.** 

To  underftand  this  verfe,  we  mud  obferve, 
ift.  That  there  is  a  reference  to  a  caufe 
beforementioned,  v^hy  the  delufion  is  fent. 
And  the  caufe  is,  becaiife  they  received  not  the 
love  of  the  truth.  The  fituation  of  thefe  perfons 
is  defcribed  to  be  this,  j  hey  had  fufficient  in- 
ftruction  in  the  truth,  and  in  the  nature  of  their 
duty  to  God  and  men. — They  had  proper  evi- 
dence of  the  divine  law,  of  the  gofpel  do£lrines, 
c>f  the  way  and  manner  of  falvation  by  C  -rist, 
of  the  terms  of  forgivenefs  to  which  the  prom- 
ifes  are  made,  and  in  what  the  Chriflian's  tem- 
per and  pra£lice  confifls.  Thefe  doflrines, 
truths  and  duties  they  did  not  receive  with 
love. —  As  they  were  always  oppofed  to  the 
law  ;  fo  when  they  came  to  a  dodtrinal  know-% 
ledge  of  evangcHcal  truth  and  duty,  they  were 
equally  difafFcfted  with  thefe.  This  difaffeclion, 
cfpecially  when  long  continued,  under  the  in* 
ftruction  of  God's  Providence  and  Spirit,  was 
highly  provoking  to  his  holinefs.  The  guilt  of 
their  fm  thus  long  continued,  againll  clear 
light,  and  the  moil  advantageous  means  tor 
reformation,  became  fo  great,  that  it  was  pro- 
per God  fliould  pafs  by,  and  give  them  up  to 
their  own  heart's  wav,  without  any  reftraint, 
cither  upon  their  errors  or  crimes. 

Divine  v/ifdom  faw  this  to  be  neceffary  for 
the  glory  of  his  juilice,  and  that  they  might 
become  monuments  forever,  of  the  nature  and 


Serm.  I.       their  own  dejlrudtion.  1 7 


cffefts  of  fin. — It  is  probable,  that  this  is  a 
^ind  of  practical  inflrudion,  to  a  univerfe  filled 
with  intelligent  beings,  which  Infinite  WiiUonx 
fees  to  be  necelfary  for  the  greatefl  good  and 
glory  of  his  kingdom.  The  Holy  Scriptures 
often  reprefent  God,  as  giving  men  up  after 
long  continued  oppofition  to  light  and  means, 
to  the  pov/er  of  their  errors  and  vice^. 

Such  is  the  nature  of  fm,  that  when  fpecial 
reftraint  is  denied,  delufion  will  be  chofen  and 
lies  will  be  received. — Delufion  appears  pleafant 
to  an  evil  heart,  and  if  God  doth  not  awaken 
natural  confeience,  men  will  follow  that  which 
appears  pleafant  to  them. — Hence  comes  that 
jhxednefs  in  error  which  is  often  feen  in  ration- 
al but  fallen  creatures.  God  hath  left  them 
to  themfelves,  and  natural  confeience  being 
afleep,  and  the  invifible  things  of  eternity  out 
©f  fight,  they  believe  as  they  choofe  and  as 
they  love.  Hence  error  grows  into  a  beloved 
and  habitual  opinion,  and  the  errorifl  hav- 
ing no  idea  of  the  beauty  of  truth,  and  the 
peace  of  receiving  it,  is  wife  in  his  own  opin- 
ion. He  wonders  how  other  men  can  believe 
according  to  their  profeflion  ;  and  he  feels  fuch 
a  certainty  his  own  opinions  are  right,  that  he  is 
fatisfied  to  rifque  his  eternity,  and  will  come  to 
ruin,  without  a  fufpicion  of  his  awful  deftiny. 
Becaufe  they  have  made  a  very  finful  refinance 
to  the  truth,  God,  in  this  way,  gives  men  up 
to  delufion. 

2d.  In  the  Holv  Scriptures,  God  often  re- 
prefents  hiinfelf  as  doing  that,  which  men  vol- 
untarily do  themfelves. 

"    These  reprefentations  arc  dcfcriptive  of  a 
general  divine  agency,  in  upholding  and  govern- 
ing the  univerfe^  and  not  of  a  fpecial  agency 
r 


1 8  Men  the  caufe  of  Vol.  11. 


impeliing  them  to  errors  and  crimes.  There* 
is  no  divine  conflraint  on  their  wills,  naturally 
forcing  them  to  believe  or  do  wrong  ;  bul 
they  a6t  voluntarily  and  of  choice.  This  gen- 
eral agency  of  God,  in  upholding  and  govern- 
irg  the  creature,  and  in  preferving  the  exiftence 
and  active  powers  of  finners,  will  be  allowed 
by  all,  who  are  in  any  ienfe  nominal  C-hriflians  j 
and  it  doth  not  impeach  his  moral  charader, 
unlefs  he  is  under  obligation,  immediately  to 
annihilate  the  unholy,  for  which  it  is  prefumed 
no  objeding  finner  will  contend.  God  is  repre- 
fented,  appointing  and  fending  the  king  of 
Babylon  to  deltroy  the  Jews  ;  at  the  fame  time 
he  acted  voluntarily,  and  was  inftigated  by  his 
own  avarice  and  pride.  Although  God  fent 
him,  he  went  of  choice,  being  moved  by  his 
own  fmful  heart.  His  motives  were  fuch  in 
executing  the  commifTion,  that  God  exprefsly 
faid,  he  would  punilh  him  for  the  deed.  It  was 
the  defign  of  Jehovah  to  punifh  the  Jews,  in  a 
fignal  manner  for  their  impiety,  and  he  fo  or- 
dered the  condition  of  the  kingdoms  of  Baby- 
Ion  and  Judah,  that  the  diftra£ted  and  weak 
flate  of  one,  became  without  any  juft  caufe,  a 
temptation  to  the  wicked  king  of  the  other, 
blafphemoufly  and  violently  to  defolate  a  neigh- 
boring Itate.  But  in  all  this  Nebuchadnezzar 
was  not  tempted  of  God,  for  God  cannot  be 
tempted  with  evil,  neither  terapteth  he  any 
man  ;  that  is,  he  never  fo  ordereth  things  by 
his  Providence,  that  there  is  a  reafonable 
ground,  all  things  and  obligations  being  con- 
fidered,  for  any  one  to  tranfgrefs  his  law.  Ne- 
buchadnezzar was  tempted,  being  drawn  away 
of  his  own  lufl,  and  enticed :  When  his  luft 
had  conceived,  it  brought  forth  fm,  and  his  fin, 
when  it  was  finiflied,  brought  down  upon  him 


Serm.  I.        their  own  deJlruEllon.  19 


the  juft  judgments  of  God.  In  this  fenfe  he 
was  fent  ;  in  this  fenfe  God  executed  judg- 
ment on  his  revolting  people ;  but  not,  by  any 
fpecial  agency,  conftraining  the  will  of  the  de- 
flroyer.  And  all  cafes,  where  God  is  defcribed 
hardening  the  hearts  of  fmners,  and  fending 
delufion,  fliould  be  underftocd  in  the  fame  way. 
He  withdraws  fpecial  rellraints,  and  fo  orders 
by  his  diredling  providence,  that  the  condition 
of  things  give  an  opportunity  for  fmners,  to  adt 
out  their  own  hearts  in  voluntary  errors  and 
crimes,  and  in  this  they  arc  acting  according 
to  their  own  wicked  lulls. 

3dly.  There  is  no  need  of  fuppofing  a  fpe- 
cial agency  of  God,  inclining  men  to  errors 
and  crimes,  to  account  for  all  the  fm  which 
takes  place  in  the  world. 

There  is,  without  fuch  a  fuppofition,  a  caufe 
fufficient  for  the  efFeft.  It  is  more  flrange, 
that  fo  much  dodtrinal  truth,  and  fo  much  or-  - 
der  as  we  fee,  are  preferved  in  the  w^orld  j 
than  it  is  that  there  are  many  herefies  and 
vices.  The  hearts  of  men  until  fanctified 
lead  them  to  error  and  vice.  Thefe  are  the 
elements  in  which  they  delight  to  Hve  ; — thefe 
gratify  their  hearts  ; — thefe  are  according  to 
their  unholy  nature.  Although  the  doctrines 
and  laws  of  holinefs  from  God  himfelf  and  of 
his  kingdom,  are  daily  fet  before  them,  fo  that 
their  reafon  is  overborne,  and  they  cannot  vin- 
dicate their  wifhes  ;  yet  they  fee  no  moral  beau- 
ty in  the  nature  of  holinefs,  and  find  no  delight 
in  the  practice. 

All  appears  to  them  like  a  contradi(ftion, 
and  they  often  fay,  thefe  Chriftian  doctrines 
and  laws,  and  duties  are  contradictory  :  But 
they  do  not  attend  to  where  the  contradi-^tion 


*€>  Men  the  caufe  of  Vol.  II. . 

lies.  It  is  not  between  thefe  dodrines  and 
laws  as  they  are  in  themfelves,  and  as  delivered 
to  us  by  God,  for  here  they  are  all  harmonious 
and  one  fupports  and  elucidates  another.  But 
the  contradiction  is  between  thefe  doftrines  and 
laws,  on  the  one  hand ;  and  their  own  hearts 
and  feelings  on  the  other.  It  is  between  God 
and  themfelves ; — between  holinefs  and  unho- 
iinefs  ; — between  the  teinper  and  practice  which 
rtiake  a  heaven  of  peace,  and  thofe  which  now 
,do  and  ever  muft,  conftitute  a  hell  of  torment. 
Hence  all  things  are  confufed  in  their  figlit. 
They  cannot  difprove  the  moral  reftitude  of 
God,  while  at  the  fame  time,  being  dcftitute  in 
their  ov/n  experience,  they  cannot  conceive, 
how  God  or  his  faints,  are  made  happy  by  ho- 
linefs. This  is  the  ignorance  of  fmners,  arifmg 
from  wickednefs  of  heart,  and  not  from  a  weak- 
ncfs  of  natural  intellect.  Here  is  the  fource 
of  contention  between  their  hearts  and  con- 
fcience,  v/hich  makes  them  miferable  until  God 
gives  them  up  to  thoughtleffnefs. 

When  fpecially  called  by  the  Providence, 
or  by  the  admonitory  influences  of  God*s 
Spirit,  a6ting  on  their  confciences,  they  contend 
with  the  truth  and  with  thofe  who  declare 
it.  But  when  the  fatal  time  comes,  in  which 
an  offended  Lord  faith,  my  fpirit  fhall  ft  rive 
tA^ith  them  no  m.ore,  they  follow  their  own 
hearts'  defires.  Seeing  no  beauty  in  the  doc- 
trines of  holinefs,  they  chufe  the  doctrines  of 
delufion  and  lies.  Finding  no  pleafure  in  the 
duties  of  a  holy  life,  they  live  without  God  in 
the  world.  Drowned  in  fenfe  and  its  fmful 
pleafures,  they  wholly  lofe  fight  of  eternity,  of 
heaven  and  hell.  An  evil  heart  of  unbelief 
which   takes   pleafure   in   unrighteoufnefs,   is 


Strm*  !•        tb^ir  own  deJlruBion.  2 1 

dius  a  fufEcient  caufe  for  all  the  errors  and 
crimes  in  the  world. 

THh  great  moral  Governor  need  only  deny 
his  reflraints,  and  order  the  condition  of  things 
in  this  world,  fo  that  men  have  an  opportunity 
to  tranfgr.fs  with  prefent  impunity,  and  they 
will  reject  the  law,— deny  the  effential  doctrines 
of  the  gofpel, — and  commit  crimes  the  moll  fub- 
verfive  of  divine  glory  and  human  good.  There 
hath  always  been  a  difpofition  in  tranfgreffors  to 
throw  the  blame  of  fm  on  God.  This  was  evi- 
dent in  the  firft  excufes  of  fmning  man,  when 
called  before  the  lawgiver  to  receive  fentence  for 
the  apoftacy,  and  hath  continued  in  his  guilty 
children.  When  fmners  cannot  juftify  them- 
felves,  they  attempt  to  accufe  the  Almighty, 
vainly  thinking  thereby  to  extenuate  their  fm  and 
diminifh  their  danger.  But  on  examining,  it  will 
be  found,  that  all  the  blame  is  in  men,  and  that 
the  principles  of  their  hearts  naturally  lead  to 
error  and  vice. 

Having  explained  the  text,  we  are  prepared 
for  fcveral  important  and  folemn  inferences. 

I.  It  teaches  us  the  reafon,  why  men  are  fo 
confident  in  thofe  dangerous  errors,  which 
abound  in  the  world. 

God,  being  provoked  by  their  refiftance  to 
the  truth,  hath  left  them  to  themfelves,  and  in 
fuch  a  cafe,  fecurity  and  fpiritual  ignorance  may 
grow  into  the  higheit  confidence  ;  and  they  will 
even  make  the  (Irength  of  their  evil  and  igno- 
rant confidence,  an  argument  that  it  is  well 
founded.  Such  appearances,  are  often  found  in 
thofe,  who  judge  well  in  the  things  of  the  world. 
They  are  wife  in  their  generation,  concerning 
temporal  objeds    and  interefts,  while    wholly 


32  Men  the  caufe  of  VoU  II. 

blind  in  moral  and  evangelical  fubjeds. — Such, 
may  be  profpered  by  God  in  earthly  concerns, 
and  become  refpeded  and  improved  among  men. 
All  this,  while  their  hearts  are  difaffcded  to  true 
holinefs,  concurs  to  make  them  more  fixed  in 
fpiritual  blindnefs.  They  think  it  impoffible, 
that  perfons,  of  fo  much  confequence  in  the 
world,  and  whofe  judgment  is  fo  well  efleemed 
by  others,  in  the  interefting  concerns  of  time, 
{hould  be  ignorant  and  erroneous  in  their  opin- 
ions concerning  another  life.  When  they  are 
reminded  of  the  danger,  either  in  their  fcnti- 
ments  or  pradice,  they  will  anfwer  tauntingly, 
as  the  powerful  and  honorable  Pharlfees  did  to 
Christ,  Are  ive  blind  alfo?  It  flings  their  pride 
when  they  hear  it  reprefented  to  be  poiTible,  that 
they  may  mifs  of  eternal  peace  and  dignity,  while 
many  of  their  poor  and  defpifed  neighbors,  fhall 
enter  into  eternal  life. — Thus  through  their 
pride,  the  profperity  of  the  world,  the  oppofition 
of  their  hearts  to  holinefs,  with  the  fpiritual 
blindnefs  attending  it,  they  become  in  the  high- 
efl  degree  confident  in  their  foul  dellroying 
errors. 

sdly.  This  fubje^t  teaches  us  that  errors  in 
opinion  are  criminal. 

There  is  a  common  but  mofl  dangerous 
fentiment,  that  men  are  not  guilty  for  their 
opinions.  This  is  a  modern  refinement  in  vin- 
dicating fm,  for  the  apollle  not  only  fpeaks  of 
the  fm  of  believing  lies,  but  alfo  ojp  damnable 
herefies.  Herefies  are  falfe  opinions,  which 
have  a  damning  degree  of  guilt. 

The  Jews  had  a  real  opinion  that  Jesus 
Christ  was  not  the  fon  of  God  and  Saviour  of 
men.  The  apoftle  Paul  tells  us,  that  none  of 
the  princes  of  the  v/orld,  who  crucified  Christ, 


•Serm.  1.        their  own  deJlruBion,  23 

knew  him  to  be  the  Lord  of  Glory ;  for  had 
they  known  it  they  would  not  have  done  the 
awful  deed.  But  C  irist  reproves  ihem  for 
this  falfe  opinion,  and  he  traces  it,  in  a  num- 
ber of  his  difcourfes,  to  the  true  caufe,  a  wick- 
ed heart,  and  a  diftafte  to  the  truth.  A  falfe 
opinion,  which  hath  its  origin  in  an  unholy 
heart,  is  as  fmful  and  guilty  as  the  heart  itfelf. 
It  will  therefore  be  found,  that  errors  in  belief 
will  conftitute  a  great  part  of  the  fm  of  the 
world.  They  are  fmful  in  themfelves,  and  pro- 
duce pradical  fm  as  their  natural  effefts.  No- 
thing, either  in  fentiment  or  pradlice,  can  be 
harmlefs,  which  arifes  from  a  wicked  heart. 
Such  a  heart,  with  all  its  ilTues,  is  guilty  in  the 
fight  of  God,  and  when  we  ftand  before  his  tri- 
bunal to  be  judged,  we  muft  anfwer  for  our  er- 
rors in  opinion,  and  they  will  all  appear  to  be 
crimes.  It  will  alio  appear  that  we  never  fhould 
have  fallen  into  them,  if  we  had  not  been  crea- 
tures worthy  of  condemnation.  Let  all  beware 
of  that  foothing  excufe,  by  which  the  firft  rifmgs 
of  confcience  are  often  hufhed,  "  I  really  think 
thus,  and  therefore,  if  I  am  miflaken,  I  fhall 
not  be  condemned." — The  very  excufe  hath  a 
fufpicious  appearance,  as  though  there  was  fome 
doubt  of  their  own  fmcerity,  and  however  real 
the  falfe  opinion  may  be,  it  will  not  exculpate, 
becaufe  it  comes  from  a  heart  that  oppofeth  the 
truth. — When  all  hearts  are  expofed  before  the 
bar  of  God,  and  the  internal  moral  character 
of  the  Heathen,  Jews,  and  Gentiles,  is  unveiled 
to  fight,  this  will  fully  account  for  the  multitude 
of  ftrange,  contradictory  and  horrid  opinions, 
that  have  been  in  the  world. — Thefe  obferva- 
tions  take  away  the  excufe  fome  times  made," 
which  is  this,  "  There  are  fo  many  opinions, 
and  fo  many  kinds  of  pretended  religion  in  the 


94  ^^^  *k^  c^Hf^  of  Vol.  11. 

world,  we  cannot  know  which  is  right,  and 
therefore  we  determine  to  live  without  any  kind 
of  religion." — This  vafl  diverfity,  proves  the 
fcriptural  account  of  the  wicked  heart  that  is  in 
men,  to  be  true  ;  for  wicked  hearts  will  urge 
men  into  every  kind  of  error,  rather  than  re- 
ceive the  truth  in  love. 

3dly.     This   fubjecb  teaches  the  danger   of 
refilling  the  truth. 

G;'D  gave  them  up  to  ftrong  delufion,  that 
they  fhould  believe  a  lie  ;  becaufe  they  did  not 
receive  the  love  of  the  truth. — They  were  dam- 
ned, becaufe  they  had  pleafure  in  the  errors  of 
unrighteoufnefs.  We  have  feen  the  danger,  of 
being  given  up  by  God,  to  follow  our  own 
hearts,  either  in  opinion  or  praftice.— Nothing 
is  more  provoking  to  infinite  holinefs  than  long 
continued  refiftance  to  the  truth,  and  it  is  fup- 
ported  by  fufficient  evidence,  and  rejected  thro* 
a  love  of  fin.  An  open  refiftance  is  doublefs 
the  moft  criminal,  as  it  brings  public  difhonor 
on  the  caufe  of  God  ;  but  an  oppofition  of  the 
heart,  being  feen  by  him,  is  very  ofFenfive  in  his 
fight. — If  it  be  painful  to  hear  or  think  of  the 
truth  ;  or  if  we  wiih  it  might  be  otherwife,  it  is 
expofing  ourfelves  to  be  left  by  God  to  belie v6 
lies.  Many  are  uneafy  and  irritated  againft  the 
gofpel  idoftrines,  who  ftill  cannot  and  dare  not 
wholly  difbelieve  them.  In  a  general  fenfe, 
they  are  willing  to  have  a  difpenfation  of  grace, 
offering  happinefs  to  finners  ;  but  when  the  pe- 
culiar doctrines  of  Christ  are  urged,  they  take 
offence,  and  much  refiftance  is  made  by  their  un- 
holy heart-j.  It  pains  them  to  hear  a  faithful 
defcription  of  the  depravity  of  the  heart  ;  the 
need  of  regeneration  by  the  fpecial  action  of  the 
Spirit,   and  a   life  of  holinefs.     The  doctrines 


Serm.  I.        their  ow7i  dejirufiion,  25 

which  exalt  God  alone  and  humble  the  fmner, 
are  difgufting. — That  felf  renunciation  and  wean» 
ednefs  from  the  world,  which  are  required  by 
the  gofpel,  appear  to  them  to  be  wholly  incon- 
fiftent  with   their  happinefs,  and   they  quarrel 
with  the  author  of  fuch  truth.     When  we  fee 
perfons  in  this  fituation,  we  may  determine  it  to 
be  probable,  that  they  will  foon  be  relieved  from 
their  uneafmefs  ;  but  it  will  be  in  a  dreadful  way. 
It  is  probable  God  will  fpeedily  give  them  up 
to  a   ftrong  delufion  to  beheve  fuch  errors  as 
pleafe  them.     I  would  apply  thefe  remarks  fpe^ 
daily  to  thofe  who  willi  to  difbelieve  thofe  pecu- 
liar  doftrines  of  revelation,   which   alfert  that 
men's  hearts  are   by  nature   totally  finful  and 
oppofed  to  God, — that  they  need  a  renewal,  or 
regeneration, — and  that  this  change  muft  be  ef- 
feded  by  the  immediate  and  powerful  influences 
of  the  Holy  Spirit. — Many  who  call  themfelves 
Chriflians  in  a  general  fenfe,  and  think  they  are 
going  to  heaven  becaufe   they  do  nothing  ver^ 
wrong,  are   on  the  brink  of  a  dreadful  difap- 
pointment.      They  have  no  belief  of  that  corrup- 
tion of  heart,  which  the  fcriptures  every  where 
reprefent ;  and  no  fenfe  of  the  need  of  that  di- 
vine work,  whereby  fniners  are  awakened  and 
fanftified. —  They  would  be  Chriilians,  and  they 
think  themfelves  to  be  thus  ;  but  nothing  pains 
them  more,  than  to  fee  trembling  convinced  fm- 
ners,  or  to  hear  the  fongs  of  thofe  rejoicing  con- 
verts, in  whofe  minds,  the  glory  of  God  in  the 
face  of  Jesus  Christ  hath  been  revealed.    The 
firft  reafon  of  their  uneafmefs  in  the  view  of  fuch 
events,  is,  that  if  thofe  things  be  real,  and  necef- 
fary  for  entering  into  the  kingdom  of  heaven, 
the  ground  of  their  own  hopes  is  overturned  ; 
for  there  is  nothing  in  their  experience  of  a  fim- 
ilaj  nature.     I'hev  muft  either  explode  fuch  rz 
J) 


26  Men  the  caufe  of  Vol.  IL 

ligion  as  this>  or  give  up  their  own  eafy  expeda- 
tions,  and  become  fenfible  they  are  in  danger  of 
meeting  wrath  in  the  world  to  come. 

'i^o  give  up  their  own  expedlations  is  hard, 
and  they  relolve  on  the  forlorn  adventure  of 
difcrediting  this  kind  of  experimental  religion, 
and  refufmg  the  gofpel  dodtrines  by  which  it  is 

fupported. Unhappy  fouls  !    while  they  fail 

to  meet  the  gofpel  promifes,  they  do  alfo  deny 
them.felves  of  its  peculiar  comforts,  for  the  pe- 
culiar comforts  of  the  gofpel  do  arife  from  loving 
the  true  character  of  a  holy,  redeeming,  renew- 
ing and  fan£tifying  God  ;  and  not  from  the  fim- 
ple  confideration,  I  am  fafe,  and  therefore  I  am 
happy.  On  this  ground,  the  devils,  who  fear 
and  tremble,  would  be  happy,  if  we  could  make 
them  believe  they  fhould  be  faved.  A  refinance 
to  the  peculiar  and  experimental  doctrines  of  the 
gofpel,  doth  commonly  foon  terminate,  in  a  trem- 
bling conviclion  of  their  truth,  or  in  a  dereli£lion 
of  all  awakening  influence  on  the  confcience. 
Then  the  unhappy  oppofer  of  the  truth  is  fealed  to 
his  final  ruin,  and  given  up  to  himfelf,  which  is  the 
fame  as  being  given  up  to  ftrong  delufion.  Aw- 
ful is  the  fituation  of  thofe,  who  refift  the  truth 
of  God.  'fhey  may  be  honorable, — they  may 
be  influential  and  ufeful  in  the  fociety  of  this 
w'orld  ;  but  fail  as  their  flying  days  do  pafs 
awav,  and  as  decrepid  nature  fails,  they  are  com- 
ing before  that  awful  tribunal,  where,  being 
u'e'ighed  in  the  balance,  they  will  be  found  wanting. 

4thly.  It  may  be  infered  from  the  fubjed;, 
that  in  the  day  of  final  account,  all  the  world 
will  be  condemned  before  God. 

His  providence  and  his  judgments  will  be  juf- 
tified,  and  every  felf  jufl:ifying  mouth  be  fliut  be- 
fore him.  It  will  then  appear  that  every  deftroy- 


Scrm.  I.        their  own  dejlrudlon.  27 


ft\g  error  of  opinion,  which  hath  been  in  the 
world,  originated  from  mere  pleafure  in  unright^ 
coufnefs,  and  from  a  heart  that  did  not  receive 
the  love  of  the  truth. 

There  is  at  prefent  much  fecurity  in  the 
world,  becaufe  there  are  fo  many  opinions.  Some 
make  one,  and  fome  another  ufe  of  the  lad. 
Some  infer  that  there  is  no  ftandard  of  truth  j 
others,  that  if  there  be  a  ftandard  of  truth,  yet 
if  God  were  much  difpleafed  with  error,  he 
would  not  permit  things  to  be  as  they  hap|>en. 
And  flill  there  are  others,  who  quiet  themfelves 
with  the  thought,  that  it  is  certain  from  this  di- 
verfity  of  opinion,  that  multitudes  of  men  muft 
be  erroneous  in  fome  refped,  feeming  to  quiet 
themfelves  in  error  by  the  multitude  of  their 
company.  But,  my  reader,  going  with  the  mul- 
titude to  do  evil  is  no  alleviation  of  the  guilt. 
A  multitude  of  unholy,  guilty  and  miferable 
companions,  will  be  fo  far  from  making  the  pun- 
ifliment  lefs  terrible,  that  it  will  only  add  to  the 
number  of  torments  in  that  world  of  horror, 
where  hope  fhall  never  come.  Christ  hath 
told  us  that  many  fhall  feek  to  enter  in  and  not 
be  able,  and  he  was  fo  far  from  faying  this  as  a 
ground  of  fecurity,  that  he  foretold  the  event  as 
a  reafon  for  diligence  and  watchfulnefs  to  efcape 
the  wrath  to  come. 

Thb  great  number  of  loft  ones  will  be  no  im- 
peachment of,  either  the  wifdom  or  goodnefs  of 
God.  That  great  day  which  he  hath  appointed 
for  the  glory  of  his  character,  and  the  retribu- 
tion of  his  creatures,  will  clear  him  from  all  the 
impious  imputations  and  blafphemous  excufes 

of  fmners.     The  nature  of  fin  will  be  feen, 

the  creature's  guilt  will  be  proved, — the  divine 
government  will  be  juftified,  and  it  v/ill  appear 
that  all  the  loft  come  to  their  fmful  end,  becaufe 


(^  Men  tht  eauft  ofy  tfe.        Vol.  If. 

they  had  pleafure  in  unrighteoufnefs  and  recciv» 
ed  not  the  love  of  the  truth.  Mercy  will  be 
magnified,  and  juftice  made  very  glorious,  an^ 
the  Lord,  the  Judge,  will  be  exalted  higher 
than  the  highefl  elevation  of  created  praife. — 
Amen. 


SERMON   II. 


On  replying  againft  God. 


ROMANS,    IX.     20. 


Nat  but,  0  man^  who  art  thou,  that  replieji 
againft  God? 

AND  is  it  pofTible  that  a  guilty,  dependant 
creature,  fhould  reply  againft  an  infinitely 
holy,  and  good  Creator,  by  whom  his  being  and 
all  his  benefits  are  upheld  ?  Againll  a  righteous 
God,  in  whofe  prefence  he  muft  foon  appear, 
to  be  judged  and  rewarded,  according  to  all  the 
deeds  that  are  done  in  the  body,  whether  they 
be  the  thoughts  of  his  heart  or  the  praftice  of 
his  life  ?  Againft  a  nioft  merciful  Redeemer, 
who  came  down  from  heaven,  to  fufFer  on  an  un- 
deferved  crofs  of  ignominy  and  pain,  that  he 
might  deliver  fmners  from  eternal  death  ?  Yes  ! 
this  is  found  to  be  poffible,  although  it  might 
have  been  doubted,  if  there  had  not  been  a  de- 
monftration  of  the  fad  by  experience.  The 
nature  of  fm,  its  principles,  its  pra^ice,  and  its 


JO  On  replying  againjl  God.       Vol.  If. 


fruits,  never  would  have  been  rightly  conceived 
by  frail  creatures  if  they  had  not  been  known 
by  experiment. 

After  the  firft  finners  of  the  human  race 
had  tranfgrefled  a  pofitive  law  of  God,  which 
was  fo  plainly  exprefled  there  was  no  room  for 
a  miftake  of  its  meaning  ;  even  then,  they  at- 
tempted to  throw  the  blame  on  God  himfelf, 
Onefaid,  "  the  ferpent  beguiled  me  and  I  did 
eat,'*  impliedly  throwing  the  blame  on  God 
as  Creator ;  and  the  other  faid,  "the  woman 
whom  thou  gaveft  to  be  with  me,  fhe  gave  me 
of  the  tree,  and  I  did  eat,"  continuing  the  fame 
implication  againft  the  wifdom  and  goodnefs  of 
God,  as  the  caufe  of  the  evil,  which  had  hap- 
pened by  his  creatures.  This  was,  in  both 
inftances,  a  felf  juilifying  reply,  both  againft  the 
lawgiver  and  the  law  ;  and  the  fame  excufes  in 
fpirit,  though  not  in  word,  have  been  kept  up  by 
all  fucceeding  tranfgreffors.  In  fome  way  they 
reply  againft  God  j  either  by  denying  his  right 
to  command  as  he  does,  or  criminating  the  juf- 
tice  of  the  precept,  or  the  reality  of  the  fms  with 
which  they  ftand  charged.  We  fttall  find  this 
to  be  the  refult  of  men's  excufes,  and  alfo  of 
their  cbjedions  againft  the  holy  commandments  ; 
for  they  all  terminate  in  an  impeachment  of 
the  lawgiver  and  the  law,  and  are  replying 
againft  the  infinite  perfections  of  Jehovah. — 
The  creature  enters  into  a  controverfy  with  the 
Creator. 

If  the  nature  of  fin  were  not  known  by  expe- 
rience, we  lliould  fuppofe  this  controverfy  would 
be  laid  afide,  when  God  appears  in  the  mild 
charadler  of  a  Saviour  and  Redeemer  ;  but  fadls 
have  verified,  the  continuance  of  the  fame  malig- 
nity againft  a  gofpel  of  reconciliation,  as  was 
fliown  againft  a  law  of  holinefs.    Although  mif- 


SeriH.  II.     On  replying  againji  God.  51 


ery  be  alarming,  and  much  be  done  to  efcape  it ; 
there  is  no  return  to  truth  and  duty  and  reafon, 
until  irrefiftible  grace  takes  hold  of  the  fmner, 
and  changes  his  heart.  The  lame  holinefs  which 
was  ofFenfive  in  the  law,  is  found  to  be  in  the 
gofpel  alfo  ;  and  the  fame  objedions  arife  againft 
each.  The  introdudion  of  a  gofpel  into  the 
world,  which  is  abundantly  fufficient  to  fave  all 
who  aft  reafonably,  hath  not  removed  the  of- 
fence nor  the  controverfy  between  a  holy  God 
and  his  revolting  creatures.  Some  are  offended 
and  reply  againft  God,  becaufe  all  are  not  faved  ; 
although  many  remain  in  impenitence  ;  fome  ob- 
jed  againft  one,  and  fome  againft  another  doc- 
trine, precept,  or  duty  of  the  gofpel,  as  they  are 
prompted  by  their  own  particular  and  reigning 
lufts  ;  and  all  find  a  difficulty  to  comply  with 
the  holy  nature  of  the  gofpel  falvation.  The 
fame  reafons,  which  made  them  rebellious  to  the 
commandment,  continue  meir  impenitence  un- 
der the  melting  calls  of  gofpel  love. — Mercy  be- 
comes as  ofFenfive  as  juflice,  when  it  is  offered 
on  fuch  terms,  as  contradid  the  reigning  unho-, 
linefs  of  the  foul.  This  fliows,  that  finners  will 
not  feel  any  happinefs  in  the  moral  character  and. 
government  of  God,  even  after  his  goodnefs  hath; 
opened  a  door  for  their  efcape  from  punifhment; 
unlefs  he  will  allow  them  to  be  unholy  ftill  :  and 
to  affume  a  place  in  the  counfels  of  government, . 

which  can  never  belong   to  a  creature. All 

the  anxiety  which  they  fliow,  until  renewed  by 
the  mighty  grace  of  God,  is  to  efcape  milery  ;  but 
not  to  be  freed  from  the  fm,  which  makes  them 
odious  in  the  divine  fight  and  expofed  to  his  juft 
indignation. 

To  a  mind  thus  refifting  God,  there  are  two 
replies  may  be  made,  either  of  which  is  fufficient 
to.  convid  him  of  guilt,  and  fhut  his  lips  forever-. 


^  On  replying  againji  God.       Vol.  II» 

The  firfl  of  which  is,  that  all  the  dodrines, 
laws  and  duties  enjoined  by  God,  arc  reafonablc 
and  may  be  proved  beneficial  for  the  divine  glo* 
ry  and  the  good  of  his  kingdom.  He,  in  thd 
firfl  inftance,  gave  a  law  that  was  the  bell  adapted 
to  honor  himlelf  and  make  his  creatures  happ>y. 
The  reafon  this  law  condemned  fmners,  and  with* 
out  a  gofpel  of  grace  left  them  under  a  penalty 
of  punifliment,  was  becaufe  the  general  good  re- 
quired this  to  be  done.  It  would,  at  once,  have 
injured  the  divine  glory  and  the  belt  interefts  oF 
the  rational  kingdom,  cither  to  omit  a  penalty, 
or  to  forgive  tranfgrelTion  without  an  atonement. 
And  when  in  infinite  grace,  God  determined  to 
fave  fmners,  it  was  neceflary  he  fhould  bellow 
the  favor,  in  fome  manner  that  would  difplay  his 
holinefs  and  magnify  the  law.  It  never  was, 
and  never  can  be  confident  for  God  to  forgive 
tranfgrelTion,  in  a  way  that  would  call  a  fhade 
over  his  infinite  reditude  ;  or  fink  the  dignity  of 
his  law  It  was  unreafonable  ever  to  expe£l 
this,  and  infinite  wifdom  never  will  do  it.  The 
temper  which  was  loft  in  the  apoftacy,  muft  be 
reftored ;  or  the  gofpel  can  be  of  no  avail  to 
fave  a  tranfgreflbr. — A  confideratlon  of  this 
truth  ought  to  fnut  the  mouth  of  every  finner 
who  replies  againfi:  the  gofpel  terms  of  falvation. 

There  is  a  fecond  reafon  which  ought  to 
clofe  the  lips  of  all  vvhc  reply  againll  God. 

His  wifdom,  righteoufnefs,  goodnefs  and  all 
his  moral  perfections  are  infinite  ;  fo  that  the 
fitnefs  of  what  he  does  or  commands,  ought 
never  be  queftioned.  His  teftimony,  concerning 
truth  or  duty,  ought  to  conclude  the  opinions  of 
huma^n  reafon,  and  bind  the  praftice  of  all  moral 
agents.  God  is  now  pleafed  in  innumerable  in- 
ftances,  to  inform  us  of  the  i  eafons  of  his  laws 
and  government ;  but  if  the  fitnefs  of  the  whole 


Serm.  II.     On  replying  againji  GoD.  33 


were  fufpended  on  his  word,  without  afligning 
any  of  the  reafons  which  incline  him  to  com- 
mand or  work,  it  would  create  an  obligation  on 
us  both  to  believe  and  obey,  without  ever  quef- 
tioning  the  fitnefs  of  the  commandment. 

The  will,  the  wifdom,  the  knowledge  and  ho- 
linefs  of  an  infinite  >  ^od,  ought  ever  to  bind  iht 
faith  and  practice  of  finite  creatures,  fo  as  not 
to  reply  againft  the  word  of  their  Creator  and 
Judge.  Shall  the  thing  formed  fay  to  hini  that 
formed  it^  why  haft  thou  made  me  thus  ?  Hath  not 
the  potter  power  over  the  clay^  of  the  fame  lump  to 
make  one  veffel  to  honor ^  and  another  unto  difhonor  ? 

Nay  but,  0  man,  who  art  thou  that  repliefi 

againji  God  ? 

I  SHALL  in  this  difcourfe  mention  a  number 
of  things,  in  which  the  unholy  heart  will  begin 
and  continue  to  reply  againft  God,  until  over- 
come by  the  power  of  efficacious  grace. 

I.  We  may  begin  with  the  do<n:rine  of  divine 
fovereignty,  of  which  the  facred  writer  is  uif- 
courfmg  through  the  chapter  from  which  the  text 
is  taken.  Therefore  hath  he  mercy  on  whom  he 
will  have  mercy ^  and  whom  he  will  he  hardeneth. 
— The  fovereignty  of  God  in  the  falvation  of  fm- 
ners,  whereby  he  taketh  and  leaveth  whom  he 
will,  is  a  do£trine  moll  ofFenfive  to  the  human 
heart.  This,  in  general,  is  one  of  the  firft  points 
On  which  tranfgreifors  break  with  the  Lord  of 
falvation. — There  are  various  reafons  v/hy,  with 
fuch  hearts  as  they  poffefs,  this  fhould  be  the 
cafe.  It  is  painful  to  a  proud  and  felfifh  heart 
to  feel  that  dependance  v»hich  this  doctrine  im- 
plies. It  is  hard  to  feel  divine  juftice  in  the  con- 
demnation of  all  men,  and  lie  at  the  foot  of  fov- 
ereignty to  receive  an  undeferved  favor.  Alfo, 
li  God  be  a  fovcreign  in  the  beftowment  of  grace. 
F 


34  On  replying  againji  God.      Vol.  IL 

fhewing  mercy  to  whom  he  will,  and  leaving  to 
eternal  mifery  whom  he  wills  to  leave  ;  it  fol- 
lows that  he  mny  rightly  appoint  fuch  terms  of 
falvation,  as  Jiis  holy  wifdom  feeth  to  be  meet. 
When,  in  the  fnft  initance.  Goo  appears  to  chufe 
or  leave  according  to  his  pleafure,  and  then  in 
fovereign  holinefs,  appoints  the  terms  of  accep- 
tance ;  the  unhumbled  and  unfanftified  heart  re- 
plies againft  the  difpenfation  ;  and  perhaps  there 
is  no  doftrine  which  men  are  more  unwilling  to 
receive  or  more  prone  to  fault.  When  told 
that  icbom  he  will  he  hardeneth,  and  reminded  in 
the  words  of  infpiration,  what  ij  God  willing  to 
jhew  his  wrath  and  jnake  his  power  known,  endur- 
eth  zuith  much  long  fuffering  the  vejlfels  cf  wroth 
fitted  to  dejirudiun.  they  anfwer  in  the  objefting 
language  mentioned  by  the  apoftle.  Why  then 
doth  he  yet  find  faulty  for  who  hath  reftfted  his 
will  ?  The  fmner,  who  thus  replies,  doth  little 
underftand  the  nature  of  divine  fovereignty. 
The  friends  of  God  can  anfwer,  that  the  very 
objeclor  hath  refifled  God*s  will — he  hath  tranf- 
grefled  a  holy  and  reafonable  law— he  hath  fin- 
ned and  continues  to  fin — he  lives  in  difobedi- 
ence  to  the  gofpel,  v^-ithout  faith  and  repentance, 
and  thus  he  praftically  denies  the  dodrines  of  the 
gofpel  to  be  right.  And  although  the  finner 
come  to  that  awful  end,  in  which  divine  fover- 
eignty meant  to  leave  him  ;  yet  in  his  own  fins, 
which  were  the  means  that  deitroyed,  he  a6tiv&- 
ly  refifled  God's  will.  He  is  firft  offended,  with 
the  fovereign  determination  of  heaven  to  fliow 
mercy  or  to  leave  as  pleafeth  him  ;  and  he  next 
replies  againft  the  terms  on  which  a  deliverance 
is  offered.— Such  perfons  do  from  firft  to  lafl, 
refift  the  will  of  God,  and  are  taken  by  their 
6wn  objedtion. 


Serm.  U.     On  replying  againji  God,  35 


«  Further,  all  objections  againft  divine  fover- 
cignty  do  virtually  deny  the  need  of  mercy  to 
fave  finners.  Mercy  in  the  falvation  of  fmners, 
and  fovereignty  in  God  the  giver,  are  mutually 
implied. — Grace  and  mercy  imply  the  beftovvr- 
ment  of  a  favor,  for  which  the  receiver  hath  no 
claim  or  defert.  Sovereignty  in  God,  implies 
the  beftowment  of  favor  by  motives  drawn  from 
his  own  goodnefs  ;  and  not  from  any  prefent  or 
forefeen  defer ving  in  him  who  receives,  for  fuch 

deferving  never  can  be.  Mercy  to  fmners  and 
fovereignty  in  God,  are  therefore  mutually  im- 
pHed.  If  he  hath  not  mercy  on  whom  ht  will 
have  mercy,  then  there  is  no  mercy  in  the  whole 
tranfadion  ;  and  to  fpeak  of  mercy  bellowed  on 
principles  of  juftice,  or  arifing  by  obligation  from 
any  thing  prefent  or  forefeen  in  the  tinner,  is  a 
grofs  mifunderilanding  of  the  meaning  of  v^^ords. 
If  God  were  not  fovereign  he  never^  could  be 
merciful,  nor  would  any  of  the  children  of  men 
ever  be  delivered  from  the  pains  of  eternal 
death.  Still,  the  human  heart  replies  againft 
that  fovereignty,  which  is  the  only  ground  on 
which  tranfgreifors  can  come  to  eternal  life. 
And  this  oppofition  arifes,  firft  from  an  unwil- 
lingnefs  to  be  dependant  on  him  who  reigns^ 
and  fecondly,  from  feeing  the  terms  of  falva- 
tion to  be  holy.  Thus  a  guilty,  a  miferable 
world  reply  againft  God,  for  reafons,  which  if 
he  were  to  follow,  would  confign  them  to  eter- 
nal death  ;  for  if  there  were  no  fovereignty  in 
God,  there  could  be  no  efcape  from  the  penalty 
of  the  law,  and  all  fmners  muft  reap  the  fruit  of 

their    own   doings. O  fooliih  man  to  reply 

againft  divine  fovereignty  !  it  is  cutting  the 
cords  of  human  hope  ;  lapping  the  only  poflibie 
foundation  of  thine  own  falvation  !  It  is  leaving 
thyfelfj  who  haft  no  claim  from  juftice  or  defert, 


36  0?!  replying  agatnji  Gob.     Vol.  11. 

to  be  overlooked  by  the  infinite  goodnefs  of  God, 
through  which  alone,  the  guilty  are  forgiven, 
fan£tified  and  come  to  eternal  life. 

Further,  it  is  matter  of  great  grievance  to 
fuch  objectors  that  feme  are  taken  and  fome  left. 
If,  fay  they,  God  be  good  ;  if  he  hath  no  plea- 
fure  in  the  mifery  of  finners  ;  why  this  diAinc- 
tion,  which  is  every  where  held  up  in  the  golpel 
feheme  of  doctrine  ? 

But  let  us  ferioully  inquire  to  what  this  ob- 
jeftion  doth  amount.  It  really  goes  fo  far  as  to 
deny  the  juflice  of  God  in  the  condemnation 
of  any  finners  ;  and  thofe  who  make  it  cannot 
be  fuppofed  to  fpeak  fo  much  from  a  love  of 
others,  as  from  a  fear  of  their  own  end.  If  all 
might  be  juftly  left  in  fin,  and  confequcntly  in 
milery  and  punifhment  ;  dofl  thou,  O  fmner, 
fault  that  goodnefs  which  refcueth  a  part  ?  Be- 
caufe  God  is  fo  good,  as  to  fave  part  of  thofe 
who  deferve  to  be  left ;  is  thine  eye  fo  evil,  as 
to  wifti  eternal  ruin  to  thyfelf  and  all  thy  race  } 
May  not  fo  many  be  freed  from  eternal  pain,  as 
his  wifdom  judgeth  to  be  confident,  with  his 
own  and  with  the  greateft  good  ?  Or  are  there 
any  left  who  do  not  chufe  thefe  immoral  princi- 
ples which  make  a  punifliment  to  the  pofleffor  ; 
and  do  not  all  men  aQ:  freely  in  this  interelling 
concern  ?  Will  any  be  left  who  love  holinefs,  and 
defire  fuch  a  heaven  as  is  purchafed  by  the 
blood  of  CriRisT  and  prepared  by  his  power  ? 
No,  not  one  fuch  will  be  left.  Let  every  fuch 
obieclor  remember,  that  to  give  human  laws  to 
mercy,  in  this  refpect,  is  to  fhut  the  doors  ox  hea- 
ven, and  open  the  mouth  of  the  pit  of  defpair, 
fo  wide  that  all  muft  enter. 

T  IS  objection  of  partiality,  againft  the  fov- 
ereignty  of  God  in  the  beftowment  of  his  mercy 


Serm.  II.     On  replying  agalnji  G&n,  37 

on  Tinners,  denies  the  moral  perfeftions  of  the 
divine  charaftcr  ;  it  limits  infinite  goodnefs  ;  it 
contradicts  the  juftice  of  God  in  condemning 
and  leaving  any  fmner  whatever ;  and  if  the 
principle  were  followed  into  all  its  confcquences, 
would  utterly  prevent  the  falvation  of  any  foul. 
How  can  we  look  on  the  heart  of  fuch  an  objec- 
tor ?  Can  there  be  any  thing  but  cruelty  and 
deftrudion  in  his  heart  ?  If  he  had  been  on  the 
throne,  v/ould  not  all  but  himfelf  have  beenmif- 
erable  ?  Is  not  the  language  and  confequence  of 
his  objeftion  this,  if  there  be  any  among  tranf- 
grcffors,  fo  implacable  in  their  evil  principles, 
that  they  reject  the  only  difpofition  and  praftice 
which  can  make  a  heaven  ;  then  let  all  fink 
down  to  everlalling  woe,  for  all  muft  come  to 
the  fame  end,  left  there  fliould  appear  to  be  par- 
tiality in  the  divine  government.  After  all  the 
noife  of  objection  againft  divine  fovereignty,  it 
is  prefumed,  there  is  not  one,  who  would  either 
wifh  or  dare  to  fufpend  his  own  eternal  blelfed- 
nefs  or  woe,  on  the  propriety  of  every  creature 
being  brought  to  falvation.  Men  can  fee  the 
fin,  the  guilt  and  the  defert  of  others,  when  they 
do  not  fee  their  own.  The  objeftion  rifes,  rather 
from  a  fear  of  being  found  in  the  number  of 
thofe,  who  fliall  be  left  by  fovereign  grace,  than 
from  any  prevalent  love  of  all  the  fouls  which 
are  made  to  exift.  Could  Vv'-e  afTure  the  perfons, 
who  thus  reply  againft  God,  that  they  fliould  be 
forever  happy,  and  might  ftill  continue  in  the 
pride  and  fin  which  they  love,  the  objedion 
would  never  again  be  named. 

2dly.  The  finful  heart  replies  againft  the  man- 
ner of  falvation,  by  the  merits  of  a  {Redeemer. 

It  is  always  found  difEculr,  to  convince  unho- 
ly minds  of  the  need  of  an  expiation,  and  the 


•38  On  replying  againji  God.       Vol.  IL 


wifdom  of  falvation  through  the  merits  of  a  Rc" 
deemer.  Such  will  fay,  if  God  be  good,  why 
the  need  of  jhis  expence  to  bring  his  grace  into 
cxercife  ?  If  he  means  me  to  be  happy,  why 
doth  he  not  take  me  as  1  am  and  make  me  hap- 
py in  my  own  way  ?  Why  doth  he  not  let  me 
have  the  fatisfaftion  of  redeeming  myfelf  by  my 
own  good  works,  and  of  thinking  I  am  come  to 
this  bieifednefs  by  the  wifdom  of  my  own  un- 
derflanding,  and  the  (trength  of  my  own  arm  ? 
To  this  there  is  a  ready  reply,  that  the  fovereign 
wifdom  of  God  never  intended  to  fave  any  finner 
in  fuch  a  way  as  would  deny  his  own  rights,  dif- 
honor  his  own  law,  and  involve  his  whole  king- 
dom in  confufion.  He  never  defigned  to  dishonor 
himfelf,  and  place  the  rebellious  on  the  throne  ; 
that  they  might  become  happy  in  that  way  which 
IS  pleahng  to  unholy  hearts.  In  faving  fmners, 
infinite  wifdom  hath  a  fupreme  regard  to  the  di- 
vine honor,  law  and  government ;  and  for  this 
it  was  neceflary  there  fliould  be  an  expiation, 
and  a  deliverance  by  fovereign,  unmerited  and 
effiacious  grace,  pardoning  freely,  and  power- 
fully fanctifying  the  ungodly. — The  falvation  of 
fmners,  is  in  away,  that  is  confident  with  the 
firm  maintainance  of  God*s  law  and  govern- 
ment ;  and  for  this,  it  was  neceifary  that  a  Sa- 
viour of  divine  charafter  fhould  perfonally  obey 
the  law  and  die  to  make  an  atonement.  Were 
mercy  to  be  extended  without  this  expence,  the 
glory  of  divine  holinefs  would  not  have  been 
reconcilable  v/ith  the  event.  Thofe  who  are 
fandified  delight  in  this  way  of  falvation  and  fee 
it  to  be  beft,  becaufe  it  difplays,  in  the  brighteft 
manner,  all  the  moral  perfections  of  God,  which 
it  is  their  happinefs  to  behoH.  God  is  more 
glorious  by  faving  in  this  way  than  he  could  be 
by  any  other  ;  alfo  the  faved  are  more  happy. 


Serm.  II.     On  replying  againji  God,  3^ 

and  thefe  are  fufficient  reafons  to  juftify  this 
manner  of  redemption.  All  who  are  humbk 
and  felf-abafed,  and  willing  to  give  the  glory  of 
falvation  where  it  is  due  ; — all  who  love  to  fee 
the  holinefs  of  God  and  his  law  difplayed  ;  and 
the  moral  fyftem  of  rectitude  forever  vindicated, 
efteem  the  method  of  fmners*  deliverance  to  be 
the  higheft  excrcife  of  infinite  wifdom,  holinefs 
and  goodnefs.  Every  thing,  which  is  faid  againfl 
the  evangelical  plan  of  grace,  originates  in  the 
pride  and  unholinefs  of  depraved  hearts.  Let 
them  be  once  made  humble  and  holy,  and  the 
reply  againfl  God  ceafes. 

3dly.  Sinners  will  reply  againft  the  terms  of 
falvation,  and  are  oppofed  to  the  very  good 
which  is  beftowed  by  fovereign  grace. 

Indeed,  the  obje«5lion  which  we  are  now 
confidering,  is  at  the  foundation  of  that  com- 
mon impenitence,  which  is  found  in  lands 
of  gofpel  light.  When  fniners  are  awakened 
from  the  dreams  of  fenfuality,  by  an  accufmg 
confcience,  to  efcapc  the  wrath  to  come,  not 
knowing  their  fpiritual  impotence,  they  endea- 
vor to  purify  themfelves  according  to  the  law, 
and  correft  their  life  and  practice.  This  they 
find  to  be  Vain,  for  their  hearts  are  corrupted, 
and  at  enmity  with  the  law  and  the  lawgiver. 
Having  been  informed  of  a  gofpel  they  look  to 
this,  but  find  ftill  the  fame  difaffedlon  and  mo- 
ral impotence  with  refpecl  to  evangelical  obedi- 
ence, as  they  did  to  comply  with  the  precepts  of 
the  law  in  their  full  extenfion.  The  law  was  of- 
fenfive  becaufe  it  is  holy  and  requires  moral  pu- 
rity of  heart  ;  and  fo  is  the  gofpel,  for  the  fame 

reafon. The  very  temper  for  which  they  are 

condemned  by  the  law  of  God,  makes  them  op- 
pofed to  the  terms  of  forgivenefs,  and  this  is  the 


^  On  replying  again/i  God,       Vol.  II. 

true  reafon  they  are  loft,  under  a  difpenfation 
of  grace,  which  invites  them  to  eternal  life.  It 
is  a  kind  of  life  which  is  not  chofen  ;  a  method 
of  falvation  that  is  agreeable,  neither  in  its  na- 
ture and  terms,  nor  in  its  fpirit  and  pradice. 
When  the  gofpel  is  feen  in  its  true  nature  and 
requirements,  excepting  the  power  it  hath  to 
make  creatures  happy,  it  is  in  all  refpe£ls  as 
much  diflikcd,  as  is  the  law  by  its  fpirituality  of 
requirement  both  in  heart  and  practice.  Hence 
we  iind  fo  many  unbelieving  and  impenitent  fm- 
ners,  where  the  gofpel  is  preached.  Hence 
there  is  a  general  diltafte  to  the  doftrines  of 
fandification  and  renewal  by  the  fpirit  of  <.jod, 
and  a  holy  life  in  the  ftricl  obfervance  of  all 
evangelical  and  moral  duty.  To  repent  and 
turn  away  from  fin — to  loathe  its  whole  nature 
— to  love  and  ferve  Gun  with  the  whole  heart 
— to  be  felf-abafed  and  denied  to  the  world, 
to  live  in  ftrid  fpirituality  of  obedience,  and  dai- 
ly go  to  an  Almighty  Saviour  for  unmerited 
affiftance,  and  obferve  all  his  precepts  of  duty  to 
himfelf  and  others,  are  requirements  hard  to  be 
performed  by  the  unbelieving  heart.  I  hefe 
are  hard  fayings,  and  although  the  death  of  pun- 
ifhment  threatens  the  unbelieving,  they  fay  who. 
can  receive  them  ?  They  are  reconciled  to  hap- 
pinefs,  for  they  never  have  been  at  variance  with 
it,  according  to  their  own  conceptions  of  its  na- 
ture ;  but  with  God  and  his  law  there  is  no 
reconciliation — no  love  of  his  attributes — no 
delight  in  his  commandments — or  choice  of  the 
pure  and  undefiled  religion,  v/hich  Chris  r  hath 
commanded  to  be  found  in  all  his  followers,  and 
to  which  the  promiies  of  final  falvation  are  made. 
These,  are  fome  of  the  reafons,  why  finful 
men  reply  againft  Gcd,  in  that  difpenfation  of 
^race  which  he  hath  revealed  in  his  word  ;  and 


Scrm.  II.     On  replying  againjl  God.  41 

they  are  the  true  caufe  of  that  darknefs  which  is 
thrown  over  the  gofpel,  by  the  corrupt  rcafon- 
ings  and  abfurd  opinions,  which  men  have  con- 
cerning a  difpenfation  of  grace.  The  controverfy, 
which  begins  againfl  Mofes,  ends,  either  in  a 
denial  of  Jesus  Christ,  or  in  a  grofs  perverfion 
of  his  do6lrines.  When  fmners  find,  that  the 
gofpel  contains  a  law  of  holinefs,  and  that  its 
promifes  are  made  to  nothing  fhort  of  this  ;  the 
old  quarrel  between  them  and  heaven  is  revived 
in  its  full  ftrength,  and  as  they  once  defied  the 
commandment,  lb  now  they  rejeft  the  Lord 
Jesus  Christ,  unlefs  his  efficacious  grace  fave 
them  as  brands  from  the  burning. 

From  what  hath  been  faid  on  this  fubjed,  it 
appears  that  finful  men  reply  againfl  God,  in  the 
whole  progrefs  of  the  work  of  grace  ;  from  its 
firft  origin  in  the  counfels  of  divine  love,  to  the 
final  apphcation  of  his  mercy  in  fan£lifying  the 
heart.  All  which  God  hath  done,  hath  been 
in  dire£l  oppofition  to  the  wiih  of  fmners  ;  and 
if  they  ever  groaned  for  deliverance,  it  was  a 
deliverance  from  mifery  and  not  from  fin,  for 
which  they  were  feeking  and  praying.  If  they 
have  ever  defired  a  future  glory,  it  was  the  glory 
of  bleflednefs  and  not  of  holinefs  which  was 
fought. — They  defire  a  heaven  to  be  at  peace ;  but 
not  to  ferve  God,  to  be  devoted  to  his  glory, 
and  praife  him  forever. 

This  appears  from  the  replies  that  are  made 
againfl:  the  Lord,  in  every  progrefling  fiep  of  his 
gracious  work. 

•  There  is  an  obje£lion  to  his  fovereignty, 
becaufe  the  finner  who  replies,  thinks,  that  on 
fuch  conditions  of  divine  grace,  he  may  be  left 
to  be  a  miferable  creature  ;  alfo,  becaufe  the 
dodrine  of  divine  fovereignty  implies  a  right  in 
God  to  appoint  his  own  conditions  cf  forgive- 
F 


jjfa-  On  replying  ^g<^injh  God.      Vol.  II. 

nefs,  and  thefe  conditions  contradi£l  the  reigning 
defires  of  his  heart.  The  very  conditions  of 
forgiATnefs,  imply  that  he  ought  to  be  another 
creature  from  what  he  finds  himfelf  to  be  ;  that 
he  fhould  forfake  what  he  loves  and  delights  to 
praftice,  and  have  other  ends,  other  defircs  and 
motives  to  adlion,  and  other  pleafures  from  what 
he  hath  experienced. 

There  is  an  objeftion  againil:  the  manner  of 
forgivenefs,  through  the  merits  of  a  Redeemer, 
and  to  grace  beftowed  folely  on  account  of 
Christ's  righteoufnefs  :  For  this  manner  of 
falvation,  juftifies  the  law,  which  hath  been  vio- 
lated ;  and  the  tranfgreflbr  mufl  find  himfelf 
iuftly  condemned  and  without  exeufe,  before  he 
can  lay  a  fingle  claim  to  the  exercife  of  mercy. 
It  is  hard  for  a  proud  and  unholy  creature,  to 
fign  his  own  fentence  of  condemnation,  and  al- 
low himfelf  unworthy  of  any  favor,  and  expofed 
to  all  pollible  evil,  before  he  can  receive  any  well 
grounded  hope  of  forgivenefs  ;  yet  all  this  mufl: 
be  conceded  and  felt  by  every  returning  finner, 
or  there  can  be  no  reafon  to  expeft  acceptance. 

And  to  compleat  the  fmner's  refiftance  to  the 
progrefs  of  falvation,  he  is  wholly  oppofed  to  the 
terms  of  divine  grace.  Ihefe  terms  are  the 
exercife  of  holinefs,  in  repentance,  faith,  felf- 
renunciation,  and  a  conformity  of  defires  and 
pradice  to  the  holy  law  of  God.  There  never 
was  a  finner,  who  before  his  renovation,  defired 
the  gofpel  falvation.  Mifery  was  always  fright- 
ful in  apprehenfion  to  fallen  creatures,  whether 
angels  or  men  ;  but  they  never,  after  an  apofl:a- 
cy,  defired  the  happinefs  of  heaven,  which  is 
holy,  and  where  God  is  exalted.  It  is  againfl; 
their  whole  immoral  nature  to  wifh  for  thefe 
things  with  true  defire. 


Serm.  II.     On  replying  againjl  God.  43 

We  often  fay,  that  it  was  impoflible  for  fin- 
ners  either  to  contrive,  execute  or  apply  a  falva- 
tion  for  themfelves  ;  and  the  remark  is  true  in 
every  fenfe  of  explanation,  i'hey  could  not 
have  conceived  the  method  and  means  of  making 
an  adequate  atonement  for  fm,  nor  of  purchaf- 
ing  the  appHcatory  influences  of  the  Holy  Spirit, 
Under  the  immoral  temper  which  reigned  in 
them,  they  could  not  have  originated  a  fmgle 
defire,  to  be  chriftians  on  the  holy  plan  if  divine 
counfel.  As  creation  originated  from  the  benev- 
olent and  holy  counfels  of  Deity ;  fo  doth  re- 
demption, in  its  plan,  purchafe  and  application. 
Fallen  men,  if  the  goodnefs  of  an  Almighty  Sov- 
ereign had  not  intcrpofed,  would  forever  have 
groaned  under  mifery  ;  but  they  never  would 
have  had  fincere  and  groaning  defires,  for  the 
holinefs  of  heaven,  or  for  the  holinefs  of  the 
gofpel  falvation,  even  though  they  had  feen  it 
to  be  conneded  with  happinefs.  That  which  is 
born  of  the  flefli  is  flefh,  and  muft  ever  remain 
fo,  until  born  of  the  fpirit.  There  will  never  a 
fmgle  defire  arife  in  the  kingdom  of  fatan,  to 
build  up  the  kingdom  of  God,  or  to  be  reftored 
and  live  under  the  influence  of  its  holy  temper. 
Salvation  is  all  of  fovereign  and  efficacious  j  as 
well  as  of  unmerited  grace. 

When  the  redeemed  come  to  the  kingdom 
of  glory,  they  will  look  back  with  aftonifliment 
on  the  fcene  of  grace,  wifdom  and  power,  which 
hath  brought  them  thither.  They  will  fee  that 
it  hath  from  firft  to  laft,  been  the  working  of 
Almighty  grace,  and  that  their  own  evil  hearts 
were  oppofed  to  every  flep  of  God's  gracious 
defigns.  Oppofed  to  his  holinefs,  and  without  a 
defire  to  be  reunited  to  him  ;  oppofed  to  fover- 
eignty,  without  which  mercy  never  could  be  bc- 
ftowed  J  oppofed  to  a  way  of  falvation  which 


44  On  replying  againji  God.     Vol.  II, 

honored  and  vindicated  the  law,  which  had  been 
tranfgreiTed  ;  oppofcd  to  the  terms  of  forgive- 
nefs ;  to  faith,  repentance,  and  a  Hfe  of  evangel- 
ical obedience. 

This  being  the  cafe,  falvation  will  ever  appear 
to  be  a  work  of  free  grace,  and  thofe  who  are 
brought  to  receive  it  will  acknowledge  all  the 
glory  to  be  due  to  God.  It  will  appear,  that 
(inners  are  taken  by  divine  mercy,  when  they 
are  in  a  ftate  of  entire  oppoulion  to  the  ultimate 
defigns  of  redeeming  wiidom,  and  brought  to  a 
bleflednefs,  that  was  never  conceived  or  deferved 
by  them.  When  the  great  defigns  of  grace  are 
compleated  in  the  redeemed  Church  of  Christ 
in  heaven,  it  will  be  known  by  the  univerfe,  that 
the  mercy  which  hath  done  this  was  in  God 
himfelf,  unpurchafed  and  unmoved  by  any  con- 
{ideration  without  himfelf,  and  that  all  the  glory 
and  praife  muft  be  his,  now  and  forever.  Amen. 


SERMON   III. 


The  folly  of  replying  againft  God. 


ROMANS,    IX.     20. 

Nxr  But,  0  man,  who  art  thou,  that  replieji 
againji  Goof 

IN  a  preceding  difcourfe,  I  have  mentioned 
fundry  refpedts,  in  which  finful  men  are  ac- 
tually oppofed,  not  only  to  the  law  of  God 
which  is  holy,  jull  and  good ;  but,  alfo,  to  the 
fcheme  of  falvation  and  grace,  as  determined  and 
applied  by  his  power,  wifdom  and  goodnefs. 
While  on  this  fubjed,  we  have  already  feen,  that 
the  praife  and  glory  of  redemption,  mud  all  be- 
long to  the  Lord  ;  for  this  work  originated  in 
his  wifdom  and  love  ;  the  benefits  were  purchafed 
by  his  pain  and  obedience  ;  and  the  application 
is  made  by  the  efficacious  power  of  his  goodnefs. 
All  this  is  done  while  the  hearts  and  practice  of 
men,  ftand  oppofed  to  the  nature  of  benevolence, 
as  it  exifts  in  Cod,  and  is  exerted  in  the  deliv- 
erance of  the  guilty.  S^  far  as  we  have  proceed- 


i 


46     The  folly  of  replying  aga'mji  God.   Vol.  II. 

cd  in  this  fubjed,  nothing  appears  to  exalt  ;  but 
all  to  humble  the  pride,  awaken  the  confcienccs, ' 
and  alarm  the  fears   of  thofe,  who  live  uncon- 
cerned lives  while  under  the  gofpel  call. 

Many  are  eafy  becaufe  there  is  a  gofpel  ; 
not  confidering  the  terms  of  offered  falvation  to 
be  againfl  them.  Many  think  God  is  like  them- 
felves,  and  therefore  imagine  they  ftiall  be  faved, 
if  they  do  fuch  things  as  they  fuppofe  to  be  meet 
terms  of  falvation.  Others  are  eafy,  becaufe 
there  is  a  Saviour  ;  having  no  fcnfe  of  eternity, 
and  what  it  will  be  to  fland  and  be  judged,  and 
rewarded  through  an  endlefs  duration  of  exift- 
cnce.  But  all  quietnefs  on  the  fubjecl  is  dan- 
gerous, unlefs  accompanied  with  the  fanftifying 
grace  of  God.  Having  noticed  feveral  things  of 
great  importance,  in  which  finful  men  reply 
againll  the  difpenfation  of  divine  grace,  I  will, 

2dly,  Discourse  on  the  folly  of  thus  replying 
againfl  the  purpofes  of  God  ;  either  in  his  fov- 
creignty,  in  the  manner  and  means  of  falvation, 
or  in  leaving  fome  to  be  hardened.  The  fm  is 
fo  common  that  there  may  be  great  benefit  in 
meditating  on  its  folly  and  danger.  Many,  per- 
haps ,  are  in  the  habit  of  replying  againfl  him ; 
either  in  fome  or  in  all  of  the  inflanees  which 
have  been  mentioned,  without  being  confcious 
of  the  guilt,  and  that  they  are,  everyday  treafur- 
ing  up  wrath  againfl  the  day  of  wrath. 

The  following  confiderations  fhow  the  folly 
of  this  condud. 

I  ft.  It  is  unreafonable  for  a  finite  and  fmful 
creature,  to  reply  againft  the  infinite,  all  wife  and 
moll  holy  God. 


Serm.  III.  The  folly  of  replying  againj;  God,    47 

The  perfections  of  God  are  fuch,  as  enable 
him  to  purpofe  and  govern  in  the  bed  manner. 
The  glory  of  his  nature  entitles  him  to  all  adora- 
tion and  praife,  to  all  fubmiflion  and  obedience. 
Direded,  in  all  cafes,  by  his  reditude  and  {kill, 
he  can  and  will  do  that,  which  is  moft  for  his 
own  glory  and  happinefs,  and  for  the  good  of 
the  whole.  By  the  natural  and  moral  fulnefs 
of  his  nature,  he  is  raifed  above  all  poffibility 
of  temptation,  to  do  otherwife,  than  what  is  beft 
and  mofl  glorious  through  time  and  eternity. 

Further,  he  hath  power  to  accompHfh  all 
his  purpofes  in  the  moft  eompleat  manner.  He 
hath  knowledge  to  look  on  every  mind  and 
difcern  its  qualities  and  deferts — He  is  prefent, 
in  every  place,  to  execute  what  his  eternal  wif- 
dom  hath  determined.  All  creatures  are  con- 
ftantly  upheld  by  his  agency,  and  are  his  pro- 
perty in  the  higheft  fenfe.  Through  his  all  wife 
ordering,  there  will  ever  be  found  in  the  uni- 
verfe,  the  higheft  poflible  amount  of  glory, 
holinefs  and  bleifednefs.  Surely,  it  is  reafona- 
ble  that  finite  and  finful  creatures,  fhould  in  all 
pofTible  cafes,  fubmit  to  this  holy  Creator,  Gov- 
ernor and  Judge.  This  appears  from  the  ful- 
nefs of  his  nature,  and  from  the  glory  that  he  is 
forming  in  his  own  kingdom.  Can  there  be  any 
thing  more,  prepoftereus  and  evil,  than  for  fuch 
men — fuch  fmners  as  we  be,  to  reply  againft  fo 
^reat,  fo  holy,  fo  good  a  God  ?  To  do  this,  is 
the  rebellion  of  ignorance  againft  knowledge  ; 
of  weaknefs  againft  power  ;  of  fm  and  guilt 
againft  holinefs  and  righteoufnefs ;  offhameand 
mifery  againft  honor  and  peace. 

Further  ;  if  the  replies  of  fmners  againft 
God  and  his  government  were  to  be  gratified,  it 
would  involve  the  whole  univerfe  in  confufion 
and  mifery.    Nothing  but  error  and  torment  can 


48      The  folly  cf  replying  againji  God.     Vol.  11. 

come  from  the  principles  of  fm  ;  and  if  they 
were  to  prevail  they  would  end  in  the  perverfion 
of  all  rights  ;  the  deflrudion  of  all  peace  ;  and 
the  reign  of  violence  in  its  utinofl  rage.  I  his 
appears  by  the  objeftions,  which  firfl  began  to 
be  made  to  a  commandment,  that  is  holy,  juft 
and  good  ;  and  that  the  rcbeUion  doth  not  con- 
tinue, merely  becaufe  finners  are  expofed  to  mife- 
ry  by  the  penalty  of  the  law ;  is  evident  from  the 
oppofition  which  is  ftill  made,  to  a  difpenfation 
of  forgivenefs  and  peace  I'his  difpenfation, 
although  it  Hands  on  the  only  principles,  which 
can  glorify  God  and  make  creatures  happy, 
meets  a  fimilar  refiftance.  To  be  thus  unreafon- 
able  againft  the  glory  of  God  and  the  good  of 
the  univerfe,  \s-  the  higheft  folly.  There  never 
can  be  an  excufe  for  fin,  or  an  objedion  againft 
the  doctrines  of  the  gofpel,  which  wifdom  will 
juftify.  The  more  the  nature  and  effeds  of  fm 
appear,  and  the  knowledge  of  thefe  will  be  in- 
ereafmg  through  eternity,  the  clearer  it  will 
appear,  that  finners  from  the  firfl  to  lad  of  their 
oppofition  to  the  law  and  the  gofpel,  are  guilty 
of  the  deeped  folly.  It  is  probable,  that  they 
will,  themfelves  have  a  conviction  of  this,  in  a 
future  date  ;  dill  it  will  not  be  of  fuch  a  kind, 
as  to  change  their  hearts  and  make  them  wife. 

o 

2dly.  The  folly  of  fmners*  replial  againd 
God  further  appears,  from  its  being  ineffedtual 
to  anfwer  the  purpofes  they  wifli. 

No  creature  can  contend  with  God  and  prof- 
.  per.  His  purpofes  and  his  works  are  from  ths 
beginning,  without  any  poflibility  of  thefmalled 
deviation  from  what  he  hath  determined.  What- 
foever  God  doeth^  it  jhali  bejorc^uer  :  Nothing  can 
be  put  to  it,  nor  any  thing  taken  from  if :  and  God 
doeth  it,   that  men  Jhculd  fear  before  him*     The 


Serm.  III.   Thefqlly  of  replying  agalnjl  God.    49 


infinite  wifdom  which  concerted  the  plan  of 
difpenfation,  both  in  nature,  and  in  grace,  even 
to  the  moft  minute  circumflances,  \vill  be  fup- 
ported  by  infinite  power  and  righteoufiiefs  ;  lb 
that  not  a  word  of  all  that  God  hath  faid,  fhall 
fail  of  its  accompHfhment.  If  the  Lord  be  not 
glorified,  by  our  adive  and  chearful  obedience. 
Hill  he  cannot  be  difappointed ;  but  will  honor 
himfelf  and  magnify  the  fcheme  of  his  govern- 
ment, by  the  execution  of  juftice  on  the  delin- 
quents. The  law  and  gofpel  of  God,  were  not 
revealed  for  the  purpofe  of  entering  into  confult- 
ation,  and  taking  the  opinion  of  creatures,  whe- 
ther they  are  proper  to  be  enjoined  and  obeyed  ; 
but  as  matter  of  inftrudion,  and  as  a  rule  of 
duty,  requiring  obedience  on  our  part.  The 
difobcdient,  whatever  they  may  fuppofe  their 
own  reafon  to  didlate,  will  be  punifhed  Vvdth  an 
awful  deftrudtion  from  the  prefence  of  the  Lord, 
and  from  the  glory  of  his  power. 

Of  all  the  falfe  ideas  which  enter  the  minds 
of  fmful  men,  this  appears  to  be  one  of  the  moft 
dangerous,  that  they  feem  to  conceive  themfelves 
to  have  a  right  to  fit  in  judgment  with  Cjod, 
both  concerning  a  law  of  holinefs  in  heart 
and  life;  and  alfo,  concerning  the  moft  proper 
manner,  of  extending  forgivenefs  to  guilty  fin- 
ners,  and  the  number  he  muft  receive,  that  he 
may  be  confiltent  and  impartial  in  the  beftovr- 
ment  of  grace.  But  there  is  no  fuch  thing  per- 
mitted in  this  matter.  God  is  fovereign  in  his 
law  and  government,  never  confulting  with  his 
creatures  how  he  ought  to  fave,  or  what  number 
lliall  be  taken,  or  on  what  terms  grace  fhall  be 
extended.  What  is  determined,  in  a  difpenfa- 
tion of  grace,  fhall  abide  to  be  carried  into  exe- 
cution. "What  is  determined,  as  a  right  law  of 
:ondin*^j  fhall  abide  in  force,  both  in  its  precepts? 
n 


50     ThefoUy  of  replying  again/}  God.    Vol.  IL 

and  penalties ;  and  creatures  have  only  to  obey 
what  is  revealed.  Their  refiftance  will  make 
no  impreflion  on  the  counfels  or  works  of  God. 
If  the  opinion  of  men  is  thus  weak,  with  refpedt 
to  what  the  Lord  determines  and  does  ;  if  it  be 
not  left  to  them  to  judge  of  the  propriety  of  di- 
vine lav/s  and  dodlrines,  after  they  are  delivered  ; 
then  all  replying  againft  him  is  meffedlual ;  and 
if  ineffe'ftual  it  is  the  extreme  of  folly.  Nothing, 
among  all  the  ftrangc  things  that  happen  in  a 
fmful  world,  is  more  furprifmg,  than  the  pre- 
fumption  of  fmners,  in  determining  things  above 
their  powers  of  knowledge  and  judgment.  They 
fpeak,  and  appear  to  think,  even  concerning  the 
deepeftthings  of  the  divine  government,  that  great 
confequence  is  annexed  to  their  opinions,  and 
as  though  they  were  co-arbiters  with  the  Lord, 
on  the  throne  of  infinite  wifdom  and  power.  But 
all  this  in  the  creature,  is  vain,  with  refpedt  to 
the  divine  plan,  as  it  exifts  in  the  Almighty 
mind  ;  as  it  refpefts  the  final  completion  of  what 
is  determined;  and  the  ultimate  ftate  of  objedling 
minds.  1  he  great  plan  of  law,  of  grace  and  of 
government,  exifted  from  eternity  in  the  Father's 
mind  ;  and  as  he  can  never  change,  and  hath 
all  power,  it  muft  ultimately  be  fulfilled  in  the 
moft  exa£l  order  of  time  and  events. 

This  teaches  us  the  ineffeftual  folly  of  reply- 
ing againft  Gc  d,  cither  in  his  appointments  of  law 
or  grace ;  for  he  did  not  reveal  them,  to  call 
men  into  confultation,  with  his  infinite  and  holy 
wifdom,  or  to  be  difputed  out  of  his  right  to  fit 
as  fovereign  on  the  throne  ;  but  he  revealed  his 
will  to  inftrud  us  in  our  duty  and  teach  us  the 
confequences  of  our  temper  and  praftice.  Here 
fin  and  its  nature  are  clearly  difplayed  !  When 
infinite  goodnefs  revealed  his  will,  to  teach  us 
the  only  way  to  happinefs  j  the  rebellious  heart 


Scrm.  in.  The  folly  of  replying  againji  God,     51 

yifes  to  judge,  to  contend,  and  call  the  command- 
ments and  promifes  of  God  into  review,  and  ap- 
prove or  rejedl:  according  to  its  wifties. 

And  what  will  be  the  effed  of  this  refiftance  ? 
Will  men  or  God,  prevail  ?  Will  his  counfels 
ftand,  or  will  the  cavils  of  fm  caufe  him  to  de- 
cline from  what  he  eternally  determined  to  be 
befl  ?  As  the  waves  rife,  and  roar,  and  feem 
mightily  to  fcorn  the  heavens,  and  then  fmk  in- 
to nothing,  without  any  vifible  caufe  but  their 
own  weaknefs  ;  fo  all  thofe  objections  of  finners 
will  vanifh.  It  will  appear  that  they  had  not 
ttnderftanding  to  fee  ;  nor  wifdom  to  determine, 
nor  honejfly  to  judge  right;  nor  pov/er  to  execute. 
All  their  objections  and  falfe  reafonings  will  be 
improved  only  as  evidence  of  their  jufl  condem- 
nation ;  and  not  a  fmgle  (lain  v/ill  come  on  the 
knowledge  or  holinefs  of  the  Lord.  Their  im- 
agined power  will  vanifh,  and  they  will  fmk  help- 
lefs  and  forlorn  into  the  hands  of  injured  juflice, 
to  receive  the  reward  due  to  their  deeds.  Thus 
the  impotence  of  thofe  who  reply  againft  God 
will  fliow  their  folly — The  inefficacy  of  what 
they  objedt,  to  execute  their  wilhes,  will  (how 
them  to  be  fools  indeed,  and  in  pain  and  difap- 
pointment  they  will  look  up  and  fay,  how  great 
was  my  folly  to  reply  againft  God  ! 

3dly.  The  folly  of  replying  againft  God,  ap- 
pears from  the  accumulated  guilt  and  miferyj 
which  it  will  bring  on  the  fmner. 

By  every  reply,  againft  infinite  wifom  and 
holinefs,  he  fmks  his  fest  deeper  into  the  horri- 
ble pit  and  the  miry  clay.  He  finds  no  fufficient 
excufe — no  juftification  of  his  temper  or  prac- 
tice— no  bar  againft  the  execution  of  God*s 
purpofes — nor  any  delay  of  the  penalty  which 
is  threatened.     All  objedions  are  inefFeftu^l  fo? 


52      The  folly  of  replying  agalnji  God.   Vol.11. 

thefe  purpofes  and  only  ferve  to  increafe  the  fin, 
guilt  and  penalty.  As  the  power  of  the  Lord 
cannot  be  refifted,  fo  neither  can  his  juftice 
be  influenced  or  his  knowledge  and  wifdom 
blinded. 

T31:  firft  fin  of  man,  was  an  oppofition  to  the 
law  of  God,  and  the  longer  this  is  continued, 
the  greater  is  the  guilt  and  the  mifery  that  is  de- 
ferved.  Such  is  the  connexion  between  the  law 
and  gofpel,  and  fuch  their  conformity  in  moral 
requirements,  that  there  is  a  growing  fmi,  by 
every  moment's  delay  of  evangelical  obedience. 
Let  not  fmners  be  quiet  becaufe  there  is  a  dif- 
penfation  of  grace.  Let  them  not  think,  that 
there  is  a  better  chance  for  iniquity  in  their  difo- 
bedience  to  the  gofpel  call,  than  there  is  for  their 
tranfgrellion  of  the  holy  law.  Why  will  it  be 
more  tolerable,  in  the  day  of  judgment,  for  Tyre 
and  Sidon,  and  for  Sodom  and  Gomorrah,  than 
for  the  inhabitants  of  Judea  to  whom  Chrifl 
preached  ?  Surely,  becaufe  the  latter  had  more 
knowledge  of  their  duty  and  a  better  acquaint- 
ance with  the  gofpel  reconciliation.  Perhaps 
there  is  no  caufe,  which  fo  rapidly  and  awfully 
increafes  the  fm  and  guilt  of  men,  as  an  oppofi- 
tion to  gofpel  light  and  invitations.  This  is  that 
mibelief,  v.  hich  carries  more  finners  down  to 
the  pit  of  utter  defpair,  than  all  the  other  crimes 
which  men  commit.  To  reply  againft  the  terms 
of  grace,  which  are  offered  by  a  merciful  Re- 
deemer, produces  greater  guilt,  and  expofes  to 
afar  heavier  punifhment;  than  all  the  crimes 
againft  the  law  of  Mofes,  where  there  is  not  a 
knowledge  of  the  gofpel.  The  highefl  elevated 
faints  in  the  kingdom,  of  the  redeemed,  and  (he 
moft  miferable  fpirits  of  the  condemned,  will  be 
from  among  thofe,  where  the  do£l:rines  of  the  gof- 
pel have  ftione  with  the  brighteft  light,  llethatdef- 


Serm.  III.  The  folly  of  replying  againji  God.    53 

pifed  Mofes'  law^  died  without  mercy  under  two  or 
three  witneffes  ;  of  how  much  forer  punijhment^ 
fuppofe  ye,  Jhall  he  be  thought  worthy,  who  hath 
troaden  under  f tot  the  Son  if  God,  and  hath  count- 
ed the  blood  of  the  coijcnant,  where^vith  he  wasfanc- 
t'rfied  an  unholy  thing,  and  hath  done  defpiie  to  the 
fpirit  of  grace  ? 

To  reply  agaiiifl  the  manner  and  terms  of  the 
difpeniation  of  grace,  is  confidered  by  God,  as 
the  greateft  fm  vhich  men  ever  commit  ;  and  to 
thofe  who  do  this,  there  remaineth  no  more  facri- 
fice  for  fins,  but  a  certain  fearful  looking  for  oj  judg- 
ment and  fiery  indignation  which  Jhall  de-vour  the 
adverfaries.  There  is  a  reafon  why  unbelief 
fhould  be  thus  efleemed  ;  for  to  oppofe  God's 
own  method  of  grace,  fhows  a  moft  fixed  enmity 
againft  the  law,  and  is  practically  faying,  "  we 
will  not  be  faved  by  grace,  while  the  law  of  ho- 
linefs  remains  in  force."  If  there  w^as  guilt  in 
the  firfl  inftance  of  tranfgrelTion,  this  condud 
proves  fin  to  be  exceeding  finful,  and  w^orthy 
of  the  death  with  which  it  is  threatened,  with- 
out any  palliation.  As  Paul  faid  that,  the  com- 
mandment, which  was  ordained  to  life^  he  found  to 
he  unto  death ;  fo  many  finners,  under  gofpel 
light,  will  find  the  gofpel,  which  is  a  favor  of  life 
unto  life  to  the  faved,  to  be  to  them,  a  favor  of 
death  unto  death.  It  is  a  mod  difficult  thing,  to 
preferve  men,  from  turning  the  grace  of  God  in- 
to a  caufe  of  iicentioufnefs. 

Many  appear  to  think,  that  all  the  words  of 
Chriil's  miniflers,  ought  to  be  fmooth  and  footh- 
ing  to  the  feelings  of  men  5  and  that  preaching 
the  terror  of  the  law  is  a  departure  from  their 
commiffion.  But  who  ever  exceeded  the  Saviour 
himfelf,  in  preaching  terror  to  a  guilty  world  ? 
While  he  and  the  harbingers  of  his  advent,  pro- 
plaimed^^r^  on  earthy  and  good  will  to  men  j  they 


54     The  folly  of  replying  againji  God.   Vol.11. 

did  alfo  foleranly  denounce  the  danger  of  eternal 
death.  Hear  him  telling  men,  that  they  are 
condemned  already,  that  except  they  were  born 
again  they  could  not  enter  the  kingdom  of  heav- 
en ;  that  if  he  had  not  come  and  fpoken  unto 
them,  they  had  not  had  fm,  but  now  they  have 
no  cloak  for  their  fin  ;  that  this  is  the  condem- 
nation, that  light  is  come  into  the  world,  and 
men  loved  darknefs  rather  than  light,  becaufe 
their  deeds  were  evil.  Hear  him  fummoning  all 
before  the  bar  of  God  ;  defcribing  the  procefs 
of  the  day  of  judgment ;  and  fentencing  the  un- 
believing and  impenitent  to  everlafling  fire,  pre- 
pared for  the  devil  and  his  angels.  Hear  him 
warning,  and  denouncing  the  judgments  of  God 
again  ft  the  formal  Pharifees,  who  received  not 
his  gofpel  in  all  its  fpirituality.  "  Woe  unto  you, 
Scribes  and  Pharifees,  hypocrites  !  yc  ferpents, 
ye  generation  of  vipers,  how  can  ye  efcape  the 
damnation  of  hell  ?"  Thefe  are  the  denuncia- 
tions of  the  glorious  author  of  grace  ;  and  he 
enjoined  on  all  his  followers  to  warn  and  teach 
the  fame.  From  confulting  the  apoftolic  writings, 
we  determine,  that  all  who  were  faithful,  com- 
plied with  the  injunftion.  They  taught,  that 
difobedience  to  gofpel  light,  and  replying  againft 
the  manner  and  terms  of  falvation,  fmks  men  to 
deeper  mifery,  than  they  could  ever  have  felt, 
if  a  Saviour  and  his  grace  had  not  been  pro- 
claimed. The  increafed  danger  and  guilt,  and 
more  aggravated  mifery  of  the  impenitent,  where 
the  gofpel  is  taught,  demonftrate  the  folly  of 
replying  againft  God. 

We  have  confidered  the  folly  of  this  condud, 
as  it  is  unreafonable ;  as  it  is  inefFedual  to  an- 
fwer  the  wiflies  of  the  replying  fmner  ;  and  as 
it  increafes  his  fm  and  guilt,  in  the  punifhment 


Serm.  III.  The  folly  of  replying  againji  Gon.    55 


he  mull  endure,  to  fatisfy  the  juftice  and  magni- 
fy the  law  of  an  mjured  lawgiver  and  Redeemer, 
— And  hath  not  enough  been  faid  to  Ihow  that 
this  is  the  greatefl:  extreme  of  folly  ?  To  {how 
that  all,  who  enter  into  a  contention  with  the 
•Almighty,  will  be  confounded  by  their  own  cx- 
cufes  ;  and  that  if  they  attempt  to  juftify  them- 
felves,  the  very  pleas  they  offer  will  condemn 
them. 

It  remains  that  thofe,  who  have  attended  to 
this  fubjed,  make  a  ferious  appHcation  to  them- 
felves,  and  enquire  whether  they  be  not  convic- 
ted of  folly  by  the  remarks  that  have  been 
made.  It  is  much  eafier  to  fay  to  another,  thou 
art  the  man  ;  than  it  is  to  feel  concerning  our- 
felves,  /  am  the  77ian  reproved.  Men  will  very 
quietly  hear  others  reproved,  and  join  in  the 
ccnfure  adminiftered  on  their  neighbors,  while 
they  excufe  themfelves,  though  chargable  with 
the  fame  fin  ;  and  they  w^ould  be  highly  irrita- 
ted, to  have  it  faid,  it  is  probable  they  mufl  fail  of 
eternal  life.  But  to  determine  v»'ho  will  attain,  or 
who  fail  of  eternal  life,  there  is  a  Judge,  who  is 
high  above  the  felfifh  and  prejudiced  wiflies  of 
men.  While  mercy  and  truth  go  before  his  face, 
jullice  and  judgment  are  the  habitation  of  his 
throne. — Juftice,  is  to  him,  a  perfe6lion  dear  as 
his  mercy ;  and  he  will  not  fulfer  the  truth  of  his 
threatenings  to  fail.  Let  thofe,  therefore,  be 
afraid  of  their  own  folly,  who  deny  the  effential 
parts  of  a  work  of  grace  on  the  heart.  When 
they  fay,  that  what  is  commonly  called  a  moral 
life,  without  a  fpecial  work  of  grace  on  the 
heart  is  fufficient  for  a  hope  of  falvation  ;  when 
they  deny  the  need  of  the  awakening,  convinc- 
ing, and  fanftifying  work  of  the  Holy  Spirit  ; 
when  they  rejed  the  felf-denying  and  foul  hum- 
bling piety  of  the  gofpel,  in  a  life  of  weanednefs 


56      The  folly  of  replying  againjl  God,     Vol.  II. 

from  the  world  and  its  vanities  ;  when  they 
think  that  men  can  forget  their  end  and  their 
obhgation  conftantly  to  feek  the  glory  of  God, 
and  at  the  fame  time,  walk  in  the  Chriftian  path 
of  godlinefs,  prayer  and  watchfulnefs  ;  or  when 
they  fuppofe  that  the  defign  of  Goo  and  the 
terms  of  falvation,  are  fo  comprehenfive,  as  even- 
tually to  embrace  all  men  :  When  any  or  all  of 
thefe  fentiments  are  embraced,  they  are  replying 
againfl:  the  revealed  counfels  of  God. 

Many,  who  embrace  thefe  unfcriptural  ideas, 
are  doubtlefs  pcrfuaded  that  reafon  is  on  their 
fide,  and  they  glory  in  their  own  fcheme,  as  be- 
ing the  only  one,  which  a  rational  mind  can  ap- 
prove. But  let  all  men  remember  that  human  rea- 
fon, under  the  influence  of  a  depraved  heart,  is  a 
mod  frail  and  dangereous  guide.  A  fmful  heart 
hath  influence  on  men's  opinions,  as  well  as  on 
their  praftice.  We  often  fee  thofe,  who  judge 
truly  in  other  matters,  ftrangely  blinded  in  di- 
vine things,  by  their  own  perverfe  difpofition. 
The  reafon  of  this  is,  that  they  have  been  accuf- ' 
tomed  to  approve  and  believe,  on  the  fight  of 
lomething,  v/hich  they  eftcemed  to  be  beauty 
in  the  objed  or  truth  approved  ;  but  with  their 
unholy  hearts,  they  could  fee  no  beauty  in  holi- 
nefs,  not  even  in  the  charafter  and  law  of  God, 
which  are  infinitely  glorious  in  the  fight  of  a 
holy  mind.  They  could  fee  no  beauty,  in  that 
method  of  falvation  propofed  in  the  gofpel,  by 
which  the  law  is  magnified  and  all  the  perfec- 
tions of  God  made  honorable.  This  flate  of 
mind  is  defcribed  by  the  apoflle  Paul  in  what  he 
fays  of  the  wife  Greeks.  "  For  the  preaching  of 
the  crofs  is  to  them  that  perifh  foohflinefs  ;  but 
unto  us  which  are  faved,  it  is  the  power  of  God. 
For  it  is  written,  I  will  deftroy  the  wifdom  of 
the  wi^e,  and  will  bring  to  nothing  th-e  under- 


Scrm.  III.  The  folly  of  replying  againfi  God.    57 

landing  of  the  prudent.  Where  is  the  wife  ? 
Where  is  the  fcribe  ?  Where  is  the  difputer  of 
this  world  ?   Hath  not  God  made  foolilh  the 

wifdom  of  this  world  ? For  the  Jews  require 

a  fign,  and  the  Greeks  feek  after  wifdom  :  But 
we  preach  Christ  crucified,  unto  the  Jews  a 
Humbling  block,  and  unto  the  Greeks  fooliflmefs ; 
but  unto  them  which  are  called,  both  Jews  and 
Greeks,  C'-rist  the  power  of  God  and  the  wif- 
dom of  God.  Becaufe  the  foolifhnefs  of  God 
is  wifer  than  men. — But  God  hath  chofen  the 
foolifh  things  of  the  world  to  confound  the  wife. 
—  I'hat  no  flelh  fliould  glory  in  his  prefence.-— 
Here  is  a  juft  pifture  of  that  human  reafon,  by 
which  the  world  boaftingly  go  down  to  eternal 
death.  They  are  fo  wife,  in  their  own  eftima- 
tion  as  to  arraign  the  purpofes  and  the  plan  of 
infinite  wifdom.  Thofe  Greeks  had  been  ac- 
cuftomed  to  judge  with  unfanftified  hearts,  and 
to  form  an  opinion  of  truth  from  their  own  fenfe 
of  moral  beauty,  and  by  a  prevaiUng  unholinefs 
they  took  darknefs  for  light.  They  were  proud 
of  their  rational  attainments  ;  flill  they  faw  no- 
thing in  the  Chriftian  falvation,  which  incHned 
them  to  efteem  it,  either  the  power  or  the  wif- 
dom or  glory  of  God.  It  is  thus  with  modern 
dilbelievers  ;  for  being  furrounded  with  an  al- 
luring world,  and  fuppofing  they  have  the  fairefl 
profpeft  of  doing  much  for  themfelves  here,  and 
having  no  relifli  for  the  pleafures  of  the  kingdom 
of  God,  they  prefer  what  they  think  to  be  reafon  to 
all  the  precepts  of  evangelical  piety.  And  when 
confcience,  w^ith  a  little  degree  of  fidelity  to  its 
author,  remonftrates  againfi  the  folly,  they  footh 
its  terrifying  voice  by  thinking,  that  as  they  are 
endov/cd  with  reafon  to  determine  for  themfelves, 
and  as  they  can  fee  no  beauty,  nor  talle  any  de- 
light in  the  Chriftian  temper  and  praftice,  it  jr., 
H 


5$      The  folly  of  replying  againft  God.   Vol.  IL 

therefore,  unneceffary  for  falvation.  They  think 
God  to  be  altogether  fuch  an  one  as  themfelves. 
*— With  what  amazing  aftonifliment,  will  a  mul- 
titude of  unbelievers  open  their  eyes  in  the  light 
of  eternity  !  How  they  will  be  furprifed  at  the  fal- 
lacy of  Feafon  in  depraved  creatures  I  Then  they 
will  find,  that  the  the  god  in  which  they  trufted, 
hath  led  them  down  to  the  fhades  of  everlafting 
darknefs  !  The  event  will  teach  them,  that  all 
their  fpeculations,  formed  under  the  power  of 
liift  and  an  alluring  world,  were  vain — vain  in- 
deed !  and  that  they  were  amufed  with  the  flia- 
dows  of  earthly  blifs,  to  lofe  the  fubilance  of 
eternal  felicity.  And  is  it  thus,  O  boafted  hu- 
man reafon,  that  thou  art  leading  thy  blinded 
votaries  to  an  end  they  will  ever  lament  ?  Is  it 
thus  that  underflanding  and  reafon,  our  natural 
image  of  the  Creator,  are  rendered  blind  by  our 
lofs  of  his  moral  likenefs  ?  Then  we  will  pray 
the  merciful  Creator  and  Saviour  of  fmncrs,  to  de- 
liver us  from  ourfelves — to  give  the  illumination 
of  his  Holy  Spirit,  whereby  we  may  be  taught  to 
difcern  the  glory  of  God  in  the  face  of  Jesus 
Christ,  and  find  experimentally,  that  what  the 
world,  in  the  folly  of  their  fin  call  fooIifhnefSj 
may  be  made  to  us  the  wifdom  of  God  and  the 
power  of  God  unto  falvation.  To  him  who  can 
humble  human  reafon  ;  who  can  ftain  the  pride 
of  all  glory  ;  to  him  who  can  bring  the  creature 
to  take  his  place  at  the  foot  of  divine  fovereign- 
ty,  let  us  afcribe  all  power,  praife  and  dominion, 
now  and  ever.     Am£N. 


SERMON   IV. 


The  wicked  defire  npt  the  prefence  and  ways  gf 
God. 


JOB,  XXI.  14,  15. 

Therefore  they  fay  unto  God-,  depart  from  us  /  fir 
ive  defire  not  the  knowledge  of  thy  ways. 

What  is  the  Almighty  that  we  fhouldferve  him  ? 
And  what  profit  fhould  we  have,  if  we  pray 
unto  him  ? 

THE  certainty  and  nature  of  human  deprav- 
ity have  been  formerly  confidered.*  After 
the  mod  drift  examination  of  men's  affeftions 
and  actions,  it  will  appear  that  their  fupreme 
love  is  withdrawn  from  God,  and  placed  on 
themfelves,  and  on  the  objefts  of  the  world,  as 
the  means  or  inftruments  of  felf-exaltation,  and 
that  hence  come  all  the  crimes  that  burden  the 
earth ; — all  the  fins,  by  which  thofe  who  have 
power  in  their  hands,  are  bearing  down  the  weak 
and  opprefTed,  thus   treafuriug  up  wrath  for 

*  See  Tol.  I.  page  95. 


6o  The  wicked  deftre  not  the         Vol.  II. 

themfelves,  although  the)''  confider  It  not,  againft 
the  day  ot  wrath  ; — all  the  impiety  agaifift  God, 
oppolition  to  the  pure  fpirit  and  pradice  of  the 
goi'pel,  and  unkindnefs  and  injuftice  to  men, 
which  have  been  and  ftill  continue  prevalent  in 
in  the  earth. 

It  hath  been  found  by  experience,  that  no 
caufe,  {hort  of  the  Almighty  power  and  grace  of 
God,  can  remove  this  depravity  from  the  foul. 
Every  human  expedient  hath  been  tried  and 
found  ineffe£lual  to  remove  evil  difpofitions 
from  the  heart.  Inflruclion  will  not  do  it ;  nei- 
ther will  fear  and  a  promife  of  rewards.  If  men 
are  left  without  government,  they  will  create  the 
worii  hell  that  can  be  on  earth  ;  or  inftitute  go- 
vernment, in  order  to  fupprefs  one  kind  of  crimes, 
another  will  fpring  up.  Party  will  throw  fociety 
into  a  Hate  of  altercation,  and  a  multitude  of 
opprelTions,  and  inequitable  things,  and  iniqui- 
ties, for  which  men  can  never  juftify  themfelves 
before  the  bar  of  God,  will  be  eftablilhed  by 
law. 

Civilization,  on  which  the  prefent  deluded 
age,  hath  fo  much  depended,  will  not  alter  the 
moral  qualities  of  men's  hearts  and  actions  ;  and 
the  mod  which  this  can  do,  is  to  give  a  more 
fpecious  appearance  to  crimes,  and  better  accom- 
modate the  principles  of  depravity  to  the  tafte  of 
thofe  who  call  themfelves  refined. 

It  therefore  becomes  an  unavoidable  conclu- 
fion,  that  there  is  no  cure  for  a  depraved  heart, 
but  the  fanftifying  grace  of  God.  And  in  order 
to  convince  ourfelves  of  the  need  of  a  Saviour, 
and  of  an  experimental  acquaintance  with  God, 
by  the  renewing  of  our  hearts  ;  we  ought  to 
obtain  the  mod  jufl  ideas,  which  are  poffible  for 
us,  what  effefls  do  adually  follow  from  a  with- 
-  drawment  of  our  fupreme  afFeftions  from  God, 


Serm.  IV.    prefence  and  ways  of  Gob,  6i 

and  placing  them  on  ourfelves  and  on  the  things 
of  the  world,  as  the  obje£ls  offelf-advancement. 
If  we  look  on  the  world,  the  whole  which  can  be 
fcen,  is  a  pidure  both  of  the  caufe  and  of  the 
efFed  ;  except  fo  far  as  there  is  a  divine  reftraint, 
or  as  fome  have  by  grace  received  a  new  heart, 
which  leads  them  to  a  different  praftice.  We 
have  in  the  word  of  God,  many  piftures  of  that 
depravity,  which  overfpreads  the  foul,  drawn 
with    an  exadtnefs,    which   tefliifies    the  omni- 

fcicnce  of  the  Divine  Infpirer. Of  thefe  our 

text  is  one. 

The  verfes  which  precede  the  text,  are  a  def- 
cription  ofprofperous  iniquity.  In  innumerable 
inftances,  God  fuffers  thofe  who  have  no  love 
and  no  piety,  to  be  greatly  profpered,  that  there 
may  be  living  evidence,  how  finners,  who  have 
withdrawn  their  hearts  from  him,  will  conduct  in 
this  world.  This  profperity  of  the  wicked  is  def- 
cribed,  together  with  its  confequences  in  their 
condud.  "  They  fend  forth  their  little  ones  like 
a  flock  and  their  children  dance.  They  take  the 
timbrel  and  harp,  and  rejoice  at  the  found  of  the 
organ.  I  hey  fpend  their  days  in  wealth,  and  in 
a  moment  go  down  to  the  grave.'*  This  is  too 
true  a  picture,  of  what  we  daily  fee  verified,  in 
innumerable  inflances  of  thofe,  who  are  made 
profperous  by  the  providence  of  God.  While 
they  think  themfelves  favored  and  are  exalted 
with  the  pride  of  condition,  God  meaneth  not  to 
fliow  them  any  particular  favor ;  but  only  to 
place  them  in  a  condition,  where  they  may  fhow 
that  they  have  hearts  worthy  of  his  condemnation. 

What  multitudes  there  are  in  this  cafe  in 
the  world,  who  think  themfelves  moft  honored, 
and  moft  favored  j  and  are  ftill  the  mofl  ex- 
pofed  of  mankind . 


62  The  wicked  deftre  not  the      Vol.  11. 

Another  confequence,  of  being  placed  in 
this  ftate,  is  mentioned  in  our  text.  "  Therefore 
they  fay  unto  God  depart  from  us  ;  for  we  de- 
fire  not  the  knowledge  of  thy  ways.  What  is 
the  Almighty  that  we  fhould  ferve  him  ?  And 
what  profit  fhould  we  have  if  we  pray  unto  him  ?" 
There  are  three  things  here  mentioned  as  be- 
longing to  the  chara6ter  of  fmful  perfons,  which 
fhall  be  particularly  confidered  ;  and  they  are 
found  in  all,  whofe  hearts  are  not  renewed  by  di- 
vine grace.  But  they  are  eminently  found, 
according  to  the  defcription  in  the  context,  in 
thofe  perfons,  who  have  been  much  indulged  by 
God  with  temporal  advantages  -,  yet  they  have 
not  loved  and  ferved  him. 

I.  They  do  not  chufe  the  prefence  and  ways 

of  GoJD. 

II.  They  call  in  queftion  his  right  to  require 
their  fervice. 

III.  On  their  own  principles,  they  fee  n6 
pleafure  or  profit  in  prayer,  and  the  other  fer- 
vices  of  religion  ;  but  confider  them  as  ufelefs, 
and  that  thofe,  who  are  much  devoted  to  thefe 
duties,  are  laboring  under  fome  enthufiaflic 
miftake. 

I.  They  do  not  chufe  the  prefence  and  ways 
of  Gop.  "  They  fay  unto  God  depart  from  us, 
we  defirc  not  the  knowledge  of  thy  ways." 

Nothing  can  be  more  terrible,  in  contempla- 
tion, to  thofe  who  delight  in  themfelves  and  in 
the  world  fuprcmely,  than  it  is  to  think  of  the 
divine  prefence  and  providence.  Thefe  are  their 
dread,  and  they  diflike  even  to  be  informed  that 


Scrm.  IV.     prefence  and  ways  o/Gojd.  63 

there  is  an  all-prefent  Jehovah,  and  a  providence 
direding  all  events. 

The  eflential  prefence  of  God  is  in  every  place 
and  cannot  be  efcaped  ;  and  it  is  utterly  in  vain, 
with  refpeft  to  this,  to  fay  unto  him,  depart  from 
us.  If  we  afcend  up  into  heaven  he  is  there  ;  or 
if  we  make  our  bed  in  hell,  he  is  there  alfo.  If 
we  take  the  wings  of  the  morning  and  dwell  in 
the  uttermoft  part  of  the  fea  ;  even  there  fhall 
his  hand  lead  us,  and  his  right  hand  fhall  hold 
ys.  But  I  conceive,  that  by  faying  to  him,  de- 
part from  us,  and  that  we  defire  not  the  know- 
ledge of  his  ways,  is  meant  putting  away  all  con- 
fideration  of  his  perfeftions  that  are  prefent  with 
us,  and  of  his  providence.  And  it  is  thus  in  all 
the  fmful.  They  do  not  like  to  remember  and 
to  retain  his  perfections  in  conflant  view.  The 
perfedions  of  God  are  his  infinite  and  holy  na- 
ture. Through  the  weaknefs  of  our  manner  of 
conceiving,  our  apprehenfions  cannot  reach  to 
the  infinite  fulnefs  of  his  adorable  nature ;  but 
we  apprehend  him  compofed  of  parts,  in  their 
nature  feparable,  as  we  are  obliged  to  do,  even 
rhe  creatures,  which  are  infinitely  lefs  than  he  is. 
Thefe  parts  apprehended  by  us,  we  call  the  per- 
feftions  of  God  ;  and  they  are  his  character,  as 
it  can  be  conceived  by  creatures.  From  thefe 
perfeftions  the  fmful  defire  to  depart,  or  never 
ferioufly  and  feehngiy  to  contemplate  them. 
The  juftice  of  an  infinite  mind  fills  them  with 
dread.  His  righteoufnefs  affures  them  that  they 
are  expofed  to  his  difpleafure.  His  truth  threat- 
ens them,  that  unlefs  they  turn  from  their  ways, 
they  muft  come  under  an  everlafting  puniihment. 
His  infinite  holinefs  and  reftitude  form  a  cha- 
rafter  that  is  altogether  difagreeable.  His  power 
and' knowledge,  whereby  he  is  able  to  fulfil  his 
9wn  holy  counfels,   are    alarming  perfe<5lions, 


64  '^^  wicked  deftre  not  the        Vol.  II. 

when  found  in  a  God  whofe  purpofes,  counfels 
and  laws  they  do  not  Hke. 

It  is  true,  that  the  goodnefs  and  mercy  of  the 
Lord,  are  contemplated  with  a  kind  of  pleafure 
by  the  fmful ;  but  then  it  is  a  goodnefs  modified 
and  exercifed  on  their  own  principles.  It  is  a 
goodnefs  that  fpeaks  peace  to  men,  while  follow- 
ing the  devices  of  their  own  hearts,  and  without 
turning  from  fm  to  holinefs  When  we  defcribe 
mercy  and  goodnefs,  acling  in  concert  with  the 
truth  and  juftice  of  God  ;  or  as  being  the  fame 
with  his  hohnefs  ;  and  that  mercy  can  reach  on- 
ly to  thofe,  who  are  in  temper  conformed  to  the 
divine  reditude,  and  who  delight  in  obeying  the 
law  ;  then  even  the  mercy  of  God  is  difagreea- 
ble.  Sinful  men,  while  governed  by  the  natural 
principles  of  their  hearts,  will  always  put  (^oTt 
at  a  diftance,  and  think  of  him,  and  realize  his 
prefence,  and  their  accountablenefs,  rarely  as 
pofTible.  They  will  be  greatly  difturbed  with 
thofe  difpenfations,  which  give  them  a  lively 
fenfe  of  his  holy  nature  and  providence.  I  hey 
will  diilike  that  fcheme  of  doctrine,  which  dis- 
plays thofe  perfedions,  even  though  it  offer  fal- 
vation  ;  for  the  falvation  is  not  of  a  nature  to  be 
liked.  Every  means  will  be  ufed,  to  quiet  the 
mind  in  a  forgetfulnefs  of  the  fupreme,  infinite 
and  holy  nature  of  God.  That  religious  in- 
flruciion,  which  brings  him  into  view,  will  by 
fuch  be  thought  too  particular,  or  too  much  fil- 
led with  terror.  As  they  do  not  chufe  to  think 
of  coming  before  God  in  judgment  ;  fo  neither 
is  it  pleafing,  to  have  his  perfedions  made  real 
to  them  on  earth.  We  muft  not  impute  the  un- 
eafinefs  of  fmful  men,  at  the  thought  of  coming 
before  God  in  judgment,  wholly  to  their  fear  of 
the  confequences.  Although  this  maybe  a  prin- 
cipal reafon,  there  is  alfo  a  diilike  of  his  pre- 


Serm.  IV.   prefence  and  ways  of  God.  65 

fence — a  diflikc  of  his  perfedions,  and  it  gives 
them  pain  to  fee  him.  The  infinite  objeft  of 
view  is  not  pleafmg — not  beautiful  and  glorious 
in  their  light ;  but  entirely  the  contrary.  They 
fay  unto  God  depart  from  us.  They  fay  the  fame 
to  his  providence,  when  confidered  as  a  means 
of  difplaying  him  j  to  his  word,  in  which  his 
charafter,  and  counfels  arc  defcribed  ;  to  his 
law  which  is  a  picture  of  his  re(^itude  ;  to  the 
true  doctrines  of  the  gofpel,  which  bring  his  holy 
nature  into  view  more  clearly  than  the  law  ;  to 
his  minifters,  who  are  faithful  in  reprefenting 
his  holy  counfels  and  requirements.  Indeed  it 
is  impoffible,  that  the  unholy  part  of  mankind, 
ihould  feel  pleafed  with  the  faithful  preaching  of 
the  gofpel.  Through  the  terrors  of  natural  con-  • 
fcience,  they  may  be  reftrained,  and  may  be  ra- 
tionally convinced,  that  it  is  bed  for  them  to 
hear  the  truth  ;  ftill  they  do  not  love  the  truth, 
becaufe  it  difplays  God  before  them.  It  is  very 
natural  to  transfer  thefe  ill  feelings,  which  be- 
gin againd  the  truth  itfelf,  to  the  perfons  of  thofe 
who  are  the  inftruments  of  declaring  it.  The 
man  is  not  fit  for  an  inflru(flor,  who  doth  not  fee 
this,  and  hath  not  Chriftian  fortitude  to  meet 
thefe  things,  with  a  thorough  compofurc  of  mind, 
and  determination  from  a  regard  to  the  honor  of 
Christ,  and  a  love  to  the  ibuls  of  others,  that 
he  will  do  his  duty,  through  the  afTifting  grace 
of  God.  He  muft  be  willing  to  fpend  and  be 
fpent  that  he  may  honor  God  and  fave  the  fouls 
of  others.  He  muft  be  willing  to  go  through 
good  report  and  evil  report  ;  through  pains  as 
well  as  pleafures  ;  through  revilings  and  the 
miputation  of  every  bafe  motive,  as  well  as  ap- 
probation ;  and  all  this  in  the  fpirit  of  Christ, 
who  faid.  Father  forgive  them,  they  know  not 
what  they  do.  And  if  at  any  time  they  m^ct 
1 


€S  The  wicked  defire  not  tlje        Vol.  Ilo 

approbation  and  fuccefs  ;  then  let  them  be  care- 
ful to  humble  themfclves  more  low  than  at 
ether  times,  and  give  all  the  glory  of  fuccefs  to 
the  efficiency  of  the  Spirit  of  God. 

sdly.  Depraved  and  unholy  fuiners,  do  not 
like  to  have  the  providence  of  God,  made  real  to 
their  apprehenfions,  and  in  this  refpect  they  fay 
to  him,  "  depart  from  us  for  we  defire  not  the 
knowledge  of  thy  ways." 

The  providence  of  God  is  the  difplay  or  acling 
out  of  his  counfels  and  his  mod  holy  nature  ; 
and  if  the  latter  be  difagreeable,  the  former  can- 
not be  pleafmg.  It  is  impoffible  that  any  one 
fliould  be  pleafed  with  the  execution  of  thofe 
counfels,  which  are  difagreeable  to  the  mind,  in 
their  nature,  tendency  and  end.  We  do  not, 
generally,  find  a  very  fenfible  defire  for  things 
ojr  for  changes,  which  are  known  to  be  impoffi- 
ble ;  but  if  they  could  become  poffible,  we  might 
very  fenfibly  defire  them.  It  is  thus,  in  unholy 
minds,  with  refpeci  to  the  providence  of  God. 

Further,  they  may  think  themfelves  pleafed 
-with  the  truth  of  a  general  divine  providence, 
and  the  reafons,  at  the  fame  time,  may  be  a 
dread  of  having  no  providence.  They  know  that 
they  cannot  govern  the  univerfe,.  the  world  and 
the  times  and  feafons,  by  their  own  power  and 
wifdom,  and  dread  the  want  of  any  providence 
whatever  ;  left  they  fliould  ceafe  to  exift,  or  lofe 
thofe  defirable  bounties  which  they  have  hitherto 
enjoyed.  If  they  could  govern  by  their  own 
providence,  this  would  be  immediately  chofen, 
and  they  would  put  God  from  his  place.  This 
with  what  was  before  obferved,  that  men  do  not 
fo  vifibly  defire  what  they  know  to  be  utterly 
impoffible,  are  the  reafons  why  there  are  not 
more  fenfible  repinings  againft  the  general  prO' 


Serm.  IV.    prefsnce  and  ways  cf  God.  6y 

vidence  of  a  moft  holy  God.  All  this  is  no  cer- 
tain proof  that  men  are  pleafed  with  the  dodtrine 
of  a  divine  providence.  There  are,  in  the  cafe 
of  every  man,  particular  providences,  which  are 
difagreeable  ;  and  if  there  be  a  humble  fubmif- 
fion  under  thefe,  on  the  principle,  that  God  is 
holy  and  hath  a  right  to  reign  in  the  excellency 
of  his  power  and  truth,  this  is  the  beft  evidence 
of  a  fmcere  acquiefcence  in  the  principles  of  a 
general  providence.  Still  it  cannot  be,  that  un- 
holy men  fhould  fmcerely  rejoice,  in  the  provi- 
dence of  a  Gon  who  is  glorious  in  holinefs.  This 
may  be  determined  by  reafoning  from  the  nature 
of  holinefs  and  unholinefs  ;  for  confidered  as 
oppofites,  they  cannot  be  united  in  aims,  views, 
delires  and  pleafures.  Experience  alfo  evinceth, 
that  fmners  do  not  delight  in  the  fcriptural  ideas 
of  a  fupreme  and  univerfal  providence.  The 
fcheme  of  infinite  counfel  is  difagreeable  in  fpe- 
calation,  and  muft  be  more  fo  in  execution. 
Hence  come  revilings  of  the  divine  plan;  objec- 
tions againft  its  fitnefs  ;  and  irreligious  doubts 
of  the  whole  fcheme  of  truth.  Hence  come  im« 
patience  with  the  fpecial  difpenfations  of  God, 
and  the  moft  refraftory  fpirit  of  oppofition  when 
he  crofies  their  defires,  or  in  fovereignty  re- 
moves their  earthly  pleafures.  Being  without 
reverence  and  love,  they  fay  unto  God,  we  do  not 
defire  the  fight  of  thy  perfeftions,  nor  the  ways 
of  thy  providence. 

Doubtless,  many,  who  are  unfanftified,  will 
think  this  to  be  a  hard  and  unjuftifiable  charge, 
and  do  not  feel  confcious  that  they  fay  thus  to 
God.  This  arifes  from  not  knowing  and  obferv- 
ing  themfelves,  and  honeftly  comparing  their 
prefent  exercifes,  and  the  nature  of  their  gov- 
erning principles,  w^ith  the  facred  rules  of  piety. 
Nor  do  they  fee  to  what  length,  their  little  be. 


6%  The  wicked  defire  not  ihe         Vol.  IL- 

ginning  uneafinefs  with  the  providence  of  Goiy 
would  run,  if  they  were  not  reftrained  by  a  fenfe 
of  prefent  interelt,  or  the  fear  of  judgment  to 
come,  or  the  fpecial  orderings  of  a  wife  God  to 
keep  their  depraved  principles  within  forae 
bounds.  In  the  manner  1  have  m.entioned,  the 
truth  of  the  firil  propofition  appears,  that  deprav- 
ed men  do  not  chufe  the  prefence  ar.d  v.-ayS' 
of  God. 

n.  Sinful  and  depraved  men  call  in  queftioir 
God's  right  to  require  their  fervice. 

They  fay',  "  What  is  the  Almighty  that  we 
ihould  ferve  him  ?"  The  progrefs  of  a  finful 
temper,  and  its  growing  influence  to  blind  the 
underftanding  and  to  fear  the  confcience,  is  won- 
derful. There  is  a  natural  confcience  in  men, 
which  in  the  firft  part  of  the  career  of  iniquity  is 
a  great  reftraint.  Ihey  fm  tremblingly — they 
fm  againft  principles  of  duty — againft  acknow- 
ledged doftrines  of  belief — and  feem,  for  a  fea- 
fon  to  retain  a  fenfe  of  the  awful  end  to  which 
they  are  coming,  and  tremble  from  a  fenfe  of 
their  own  oppofition  to  confcience  and  known 
truth. 

This  progrefs  of  fm,  in  its  reign  over  the 
mind,  defer ves  to  be  delineated  v/ith  a  more  ac- 
curate pen  than  the  writer  poffeiTes  ;  but  a  fenfe 
of  infufficiency  fhall  not  prevent  fome  obferva- 
tions  on  this  part  of  the  fubjed. 

That  natural  confcience,  which,  although  it 
be  not  fandified  by  the  grace  of  God,  is  at  fir  ft 
tender  and  eafily  affeSed  ;  afterward  becomes 
hard,  fecure  and  difficult  to  be  approached.  In 
the  beginning  of  a  fmner's  life,  and  while  he  is 
young,  confcience  is  eafily  fufceptible  of  impref- 
fions  both  of  obligation  and  of  danger.     N  atiu-e 


Serm.  IV.    prefence  and  ways  of  God,  6g 

and  the  condition  of  human  life  are  fo  conftituted 
by  an  all  wife  Author,  as  to  make  this  a  proper 
ftate,  for  the  recovering  of  fmners  from  their 
folly.  When  they  fm  in  early  youth,  it  is  gen- 
erally againfl  a  fenle  of  obligation.  The  mind, 
trembles  to  review  its  own  folly ;  and  on  being 
accufed,  after  a  lliort  feafon  of  Itubbornnefs,  it 
■will  own  the  right  of  God  and  men  to  command, 
and  on  its  own  principles,  reformation  and  obe- 
dience are  promifed.  There  is  a  ftubbornefs, 
which  is  loth  to  yield  ;  but  the  fenfe  of  a  right 
in  '.jod  to  command,  and  of  duty  to  obey,  is  not 
loft.  Appetite  on  one  hand,  and  natural  con- 
fcience  or  the  fenfe  of  right  and  wrong  on  the 
other,  reign  by  turns.  But  as  difobedience  and 
lins  are  repeated,  confcience  becomes  ftupified 
—a  fenfe  of  the  magnitude  of  crimes  is  loft — 
the  prefence,  and  right  of  God  to  be  obeyed, 
go  out  of  fight — and  an  apprehenfion  of  the 
turpitude  and  danger  of  fm  is  loft. 

adly.  By  the  progrefs  in  fm,  which  hath  been 
defcribed,  the  way  is  prepared  for  a  deep  fecurity 
and  for  abounding  in  crimes  which  diftionor  God 
and  difturb  men.  In  this  ftate  a  very  great 
number  of  men  are  found.  They  have  finned 
away  the  tender  fenfe  of  confcience,  and  the 
early  impreffions  of  a  good  education.  Have 
departed  from  the  fear  of  the  Lord,  and  become 
quiet  in  tranfgreifion.  Some  in  this  cafe  will 
commit  every  kind  of  fin,  as  pafiion,  temptation 
and  opportunity  prompt.  Others,  through  mo- 
tives of  intereft  and  reputation,  are  kept  from 
this  ;  yet  they  are  altogether  unfeeling  and  care- 
lefs.  They  are  going  into  the  prefence  of  Gor> 
and  an  endlefs  qternity,  wholly  infenfible  of  their 
own  moral  character — of  their  own  hearts — of 
the  duties  they  have  omitted — of  the  confe- 
quences  which  are  to  take  place  on  their  opening 


7a  The  wicked  dejire  not  the        Vol.  II. 

their  eyes  in  the  eternal  world — and  of  the 
dread,  difmay  and  fenfe  of  folly,  which  will 
croud  on  their  minds  and  fill  them  with  eternal 
forrow.  Such  minds  are  prepared  for  the  next 
flep  in  the  progrcfs  of  fm. 

3dly.  If  when  brought  to  this  cafe,  they  are 
challenged  by  the  law  of  God  for  their  conduft, 
they  can  without  blufhing,  either  in  direft  words 
or  what  implies  it,  fay,  "  What  is  the    almighty 

that  we  fhould  ferve  him  f" It  is  probable, 

that  fuch  perfons  rarely  think  of  obligation  or  of 
danger  ;  but  when  they  do,  they  deny  the  rights 
of  God.  Of  the  law  they  fay,  if  perfed  holi- 
nefs  be  its  meaning,  it  is  a  hard  commandment ; 
for  fuch  purity,  fuch  confecration  of  ourfelves  to 
him,  in  all  cafes  ;  fuch  weanednefs  from  the 
world  and  all  its  pleafures,  cannot  be  expelled 
from  mere  men.  Of  the  gofpel  they  fay,  if  it 
requires  fuch  fpirituality  of  aifections  and  prac- 
tice, it  is  a  hard  way  of  receiving  mercy.  Thus 
the  mind  rifes  againll  the  divine  rights  to  dire£t 
and  give  a  law  of  duty,  in  every  cafe  ;  and 
againfl  the  obligation  of  men  to  be  ever  obedi- 
ent and  fubmit  their  own  will  to  the  fovereign 
determination  of  heaven. 

I  AM  fenfible  that  this  looks  to  many,  like  a 
high  formed  dcfcription,  of  the  common  evil  dif- 
pofition  of  the  fecure.  They  think  it  hard  to 
accufe  them  of  faying,  "  What  is  the  Almighty 
that  we  fhould  ferve  him  ?"  But  this  is  practical- 
ly done,  by  every  one,  who  neglefts  obedience 
to  the  law  and  gofpel  of  our  Lord  Je.sus 
Chris  r.  This  is  done,  when  men  either  dif- 
pute  or  doubt  the  fyflem  of  counfel,  which  he 
hath  revealed  ;  or  when  they  deny  the  reafon- 
ablenefs  of  Chriftian  do£lrines,  or  the  reafona- 
blehefs  and  poffibility  of  Chriftian  practice.  Sins, 
which  are  high  in   their  nature,   aggravated  in 


Serm.  rv.   prefence  and  ways  of  God,  71 

their  circumftances,  and  awful  in  their  confe- 
quences,  often  appear  fmall  to  thofe  who  com- 
mit them  ;  becaufe  they  find  much  company  in 
the  paths  of  difobedience.  r\  Ifo,  this  often  hap- 
pens from  the  delay  of  a  threatened  punifhment. 
"  Becaufe  fentence  againfl  an  evil  work  is  not 
executed  fpeedily,  therefore  the  heart  of  the  fons 
of  men,  is  fully  fet  in  them  to  do  evil."  This 
alfo  happens  from  being  filled  with  a  felfifh  fpi- 
rit  ;  for  thofe  who  are  thus  filled  and  governed, 
will  not  look  on  the  interefts  of  a  univerfe,  as 
comparable  in  value,  with  their  own  interefts  ; 
fo  that  they  will  feel  concerning  God,  the  great 
and  the  eternal  guardian  of  univerfal  right  and 
happinefs,  "  Who  is  he  ?  what  is  he  ?  and  what 
is  his  caufe  that  we  fhould  ferve  him  ?'* 

There  are  great  numbers ;  who,  in  feeling 
and  practice,  adopt  this  impious  fentiment.  Per- 
fons  in  this  difbelief  and  unholinefs,  are  to  be 
found  in  every  grade  of  fociety — among  every 
clafs  of  men — and  indeed  they  include  the  whole 
numerous  clafs  of  difbelieving  people,  and  un- 
fan£lified  and  ungodly  livers  in  the  world. 

In  comparing  ourfelves  with  others,  we  often 
form  a  falfe  eflimate  of  our  guilt,  and  of  the 
atrocity  of  our  fins  againft  a  holy  lawgiver,  and 
a  holy  and  moft  merciful  Saviour.  Many  would 
tremble  to  be  open  blafphemers  and  avowed  infi- 
dels ;  they  would  allow  themfelves  to  be  worthy 
of  all  execration,  if  they  were  of  this  character  ; 
but  dill,  let  us  fee  whether,  beheld  in  the  glafs  of 
the  law  of  God,  they  are  any  better.  They  do 
not  blafpheme,  neither  do  they  worfhJp  ;  they 
do  not  violate  the  Sabbath  by  riotous  comxmo- 
tion  in  the  ftreets,  but  they  fpend  the  day  5n  their 
own  houfes  in  idlenefs  or  fleep,  withoiit  praife, 
prayer,  or  the  worfhip  of  God  in  any  kind.  They 
do  not  openly  affront  thofe  who  wifh  to  feek. 


72  The  wicked  deftre  net  the        Vol.  II. 

ferve  and  praife  the  Lord ;  but  they  either 
think  not  at  all  or  fuppofe  that  fuch  precifion  in 
the  duties  of  religion  is  unneceflary  and  ufelefs. 
They  are  willing  that  others  fhould  enjoy  their 
own  opinions,  iif  it  may  be  fo,  that  they  never 
are  troubled  with  exhortations  to  be  thoughtful, 
praying  and  pious  people,  and  thus  they  rifk  their 
eternity,  if  the  fubjefts  of  religion  are  urged 
upon  them,  any  further  than  this,  they  iay, 
"What  is  the  Almighty  that  we  fhould  obey  him?  " 
—All  this  is  the  natural  confequence  of  that 
pride  and  felfifhnefs,  which  are  in  the  depraved 
heart  of  man,  until  removed  by  the  fovereign 
and  fanftifying  grace  of  God.  Hence  comes 
every  fm  in  thought,  word  and  deed,  with  which 
the  world  is  filled — all  the  impiety,  flupidity, 
worldlinefs  and  disregard  to  divine  laws  and  infti- 
tutions,  that  are  apparent  in  the  general  conduct 
of  mankind.  The  whole  began  in  an  alienation 
of  the  heart  from  God,  and  progrefTes  to  an 
-open  contention  with  his  power  and  holinefs. 
And  this  fpirit  of  oppofition  fo  ftrangely  clofes 
the  eyes  of  thofe  who  are  under  its  power,  that 
they  do  not  fee  the  danger  and  inevitable  ruin 
of  their  condition. 

III.  Sinful  and  depraved  men,  after  they 
have  become  deeply  fixed  in  impiety,  fee  no 
pleafure  and  profit  in  prayer,  and  the  other  fer- 
viccs  of  religion  ;  but  confidcr  them  as  ufelefs. 
They  think  that  thofe  who  are  much  devoted  to 
thefe  duties,  labor  under  fome  enthufiaflic  or 
fuperftifious  miflake,  and  are  giving  themfelves 
needlefs  trouble.  "  And  what  profit  fhould  we 
have  if  we  pray  unto  him  r" 

Although  they  find  the  duties  of  prayer  and 
worfhip  direded  in  the  word  of  God,  and  are 
obliged  to  own  the  reafonablenefs  of  the  injunc- 


Serm.  IV.    prefence  and  luays  of  God.  yi, 


tion  ;  notwithftanding  this,  on  their  own  prin- 
ciples, they  can  fee  no  profit  in  the  fervice. 

I.  They  cannot  expeft  that  God  will  hear 
them,  if  they  afli  for  things  agreeable  to  their 
own  hearts.  If  they  aik  to  be  dehvered  from 
the  obligation  of  the  law — to  have  an  indulgence 
in  fm,  and  to  devote  themfelves  to  the  pleafures 
and  interefts  of  time  ;  there  is  no  room  to  think 
that  fuch  requefts  will  be  granted.  Indeed,  with 
the  doftrinal  knowledge,  that  men  generally 
poiTefs,  it  muft  be  high  prefumption  to  wifli  fuch 
things  from  God,  in  the  folcmn  form  of  prayer, 
or  under  the  appearance  of  devotion.  Even 
wicked  men,  with  all  the  impiety  of  their  hearts, 
would  allow  this  to  be  folly  and  prefumption. 

2dly.  But  we  will  confider  this  part  of  the 
fubje<^  in  another  point  of  view. 

Men  generally  eftimate  profit  by  pleafure. 
Thofe  labors  and  fervices,  which  afford  them 
pleafure,  they  think  to  be  profitable  ;  and  thofe 
which  give  them  no  pleafure,  to  be  unprofitable. 
This  is  not  a  new  rule  of  judging,  but  one  that 
hath  reigned  among  men,  from  the  beginning, 
Avv'akened  fmners  who  have  no  reafon  to  think 
that  they  love  God,  may  Hill  fuppofe  their  at- 
tendance on  feafons  of  worfliip,  and  the  duty  of 
prayer,  is  profitable  to  them ;  but  this  idea  is 
entirely  from  the  pleafure  they  find,  in  hoping 
they  may  be  thus  delivered  from  a  danger  in  prof- 
pedl,  with  which  they  are  terrified.  Take  an 
unawakened  finner,  who  hath  no  apprehenfion 
of  danger  from  the  divine  wrath — who  hath  no 
fenfe  of  divine  holinefs,  no  feeling  of  an  oppofi- 
tiqn  between  the  law  and  his  own  heart ;  and  he 
will  not  think  that  th^re  is  any  profit  in  praying 
to  God.  The  reafon  of  this  is,  that  he  hath  no 
pleafure  in  the  duty.  There  is  every  poilible 
circiiraftance,  to  render  prayer  a  difpleafing  fer^ 
K 


74.  "^he  wiiked  dejtre  not  the         Vol.  11. 


vice  to  fecure  and  unholy  fmners.  I  now  fpeak 
of  fuch  prayer  as  God  enjoins,  and  as  appears  in 
the  dcA'otional  feafons  of  pious  people.  It  is  true, 
that  in  accommodation  to  the  manners  of  the 
people  \^ith  whom  they  dwell,  they  may  bear 
with  the  vifible  performance  of  the  duty  at  cer- 
tain times,  on  the  fame  principles  that  they 
would  join  in  any  other  focial  entertainment. 
But  the  fervent  prayer  of  a  godly  foul — the 
humble  confefTion  of  a^penitent  heart — the  earn- 
efl  entreaty  of  forgivenefs  uttered  by  one  who 
feels  himfelf  fmking,  and  juilly  fmking  to  ever- 
lafling  mifery — the  feeling  fupplication  for  grace, 
and  light,  and  ftrength  to  be  communicated 
from  Jesus  Christ— the  exprelTions  of  triumph- 
ant praife,  offered  by  the  children  of  God  to 
him,  in  hours  of  communion,  and  when  the 
light  of  his  countenance  is  granted  them  :  thefe 
prayers  and  praifes  have  no  beauty  in  the  fight 
of  a  fecure  and  unholy  finner.  He  takes  no 
pleafure,  and  therefore  finds  no  profit  in  them, 
as  profit  is  eflimated  by  all  fuch  perfons.  It  is 
therefore  true,  that  there  is  every  poffible  cir- 
cumftance,  to  make  prayer  an  unpleafant  duty 
to  an  unholy  and  fecure  finner.  It  brings  God 
into  his  fight,  in  whofe  charafter  and  ways  he 
hath  no  pleafure. — It  reminds  him  of  a  law  and 
of  a  moral  obligation,  which  he  wilhes  to  forget. 
— It  admoniflies  him  of  a  difagreeable  depend- 
ance  on  the  providence  and  grace  of  a  fovereign 
God  ;  and  dependance  is  always  difagreeable  to 
a  depraved  mind. — It  awakens  confcience,  that 
enemy  within  the  finner's  own  bread,  which 
gives  him  more  trouble  than  all  the  other  preach- 
ers of  religion  ;  for  from  others  he  can  either 
fly  or  not  permit  them  to  approach  him,  but 
from  confcience  there  is  no  fleeing  away. — Pray- 
er brings  into  his  recolledion  the  precepts  and 


Serm.  IV.    prefence  and  ways  of  God,  75 


duties  of  a  holy  life  j  the  need  of  a  great  pre- 
paration to  meet  God  in  peace ;  and  the  cer- 
tainty of  death  and  an  eternal  judgment.  All 
thefe  are  confiderations  which  render  prayer  a 
difpleafing,  and  therefore  in  the  opinion  of  fm- 
ners,  an  unprofitable  duty. 

It  appears,  by  attention  to  the  fubje^l,  that 
the  feveral  parts  of  the  defcription  in  the  text, 
are  naturally  joined  together.  Proud  and  felfifli 
finners,  while  they  remain  of  that  temper,  can- 
not love  the  prefence  and  ways  of  God.  When 
his  character,  ways  and  prefence  are  difliked, 
they  will  deny  his  right  to  rule,  and  will  negled 
his  worfhip  ;  and  all  this  is  verified  in  the  prac- 
tice and  appearance  of  a  fmful  world.  Many 
important  inferences  arife  from  this  fubjefl;. 

I.  All  men  need  a  change  of  heart  to  make 
them  obedient  and  happy. 

Those  who  appear  to  be  fmaller  fmners,  ac- 
cording to  worldly  rules  of  eftimation,  do  a( 
really  need  a  change  of  heart,  as  others  who  are 
apparently  the  greateft.  Although  there  be  de- 
grees of  aggravation  in  iniquity,  yet  all  fm  is  of 
the  fame  immoral  nature  ;  comes  from  the  fame 
heart  of  alienation  from  God,  and  hath  a  ten- 
dency to  the  fame  confequences.  Fhofe  who 
have,  by  any  caufe  whatever,  been  reftrained,  are 
prone  to  think,  that  as  they  have  not  commit- 
ted the  groffefl  of  crimes,  they  do  not  need  a 
change  of  heart.  They  will  allow  that  fome 
greater  fmners  than  themfelves,  may  need  to  be 
renewed  ;  but  in  themfelves  they  cannot  fee  the 
need.  The  young  man  in  the  gofpel,  who  faid 
to  Christ,  "  what  lack  I  yet  ?"  would  doubt- 
lefs  have  allowed  that  fome  others  lacked  much; 


yS  The  wicked  deftre  not  the      Vol.  11. 

but  he  did  not   fee  his  own  wants.     Many  are 
blinded  in  the  fame  manner. 

The  fubjeft  we  have  confidercd  fhows  the 
genuine  tendency  of  fm.  There  ^s  a  progrelfion 
in  evil  principles  and  praftice ;  but  all  fin  is  of 
the  fame  nature,  and  if  not  reflrained,  leads  to 
the  fame  confequences.  The  fin  of  one,  who 
appears  to  be  lefs  vicious,  is  of  the  fame  nature, 
morally  confidered,  as  of  one  who  appears 
more  vicious,  and  there  needs  the  fame  change 
of  I^eart  to  take  away  the  reigning  power  of  fm, 
and  produce  a  beginning  conformity  to  God. 
On  thefe  principles,  it  remaineth  true  of  every 
man,  that  except  he  be  born  again  he  cannot  fee 
the  kingdom  of  heaven.  Indeed,  every  man, 
when  he  fees  his  own  heart  truly,  is  willing  to 
confefs  he  is  the  chief  of  finners.  He  may  be 
fenfible,  that  God  hath  preferved  him  from 
crimes,  into  which  others  have  fallen  ;  at  the 
fame  time,  he  fees  the  heart,  the  reigning  nature 
of  fm,  which  mull  be  taken  away  to  efcape  the 
death  of  another  world.  The  only  prayer  which 
he  can  honeftly  make,  is,  God  be  merciful  to  me 
the  greateft  of  fmners.  This  doubting  of  the 
need  of  a  changed  heart,  is  a  molt  perfe6t  proof, 
that  men  are  ignorant  of  themfelves.  None 
have  ever  feen  themfelves  in  the  light  of  the  di- 
vine law,  who  doubt  the  words  of  Christ,  that 
all  men  mufl  be  born  again.  And  doubting  of 
that  doftrine,  not  only  fhows  great  ignorance  of 
themfelves,  but  alfo,  great  deadnefs  of  con- 
fcience.  Indeed,  denying  this  moral  corruption 
of  human  nature,  is  virtually  denying  the  need 
of  a  gofpel,  and  all  the  principal  dodbincs  of 
divine  revelation,  which  diftinguifli  the  Chriflian 
fcheme,  from  the  religious  belief  of  the  refb  of 
mankind. 


Serm.  IV.   prefence  and  ways  of  God.  y'f 

1.  The  fubjeft  (hows  us  the  hateful  and  dan- 
gerous nature  of  the  immoral  prmciples,  which 
are  found  in  every  heart,  until  removed  by  the 
fanftifying  grace  of  Gon. 

'1'hey  make  a  complete  feparation  between 
the  Creator  and  his  creatures — between  the  king 
and  his  fubjefts — the  lord  and  his  fervants. 
Although  he  be  infinitely  excellent,  they  fhun 
his  prefence.  When  he  hath  all  poiTible  right 
to  command,  and  their  own  happinefs  depends 
on  obeying,  they  fay,  "  What  is  the  Almighty 
that  we  fhould  obey  bim  ?"  Worfhip  is  but  a  fit 
acknowledgment  of  the  excellency  of  his  nature 
and  of  his  divine  rights  ;  and  this  alfo  is  denied. 
Give  fcope  to  the  principles  of  an  immoral  heart, 
and  they  would  terminate  in  nothing  fhort  of 
univerfal  mifery,  and  every  thing  would  be  done 
to  break  up  fociety,  deflroy  divine  and  human 
rights,  and  render  univerfal  being  a  fcene  of 
mifery.  Sin  is  therefore  exceeding  fmful,  and 
the  more  ^od  is  oppofed  to  it,  the  more  glori- 
ous, excellent  and  adorable,  we  ought  to  eileeni 
his  infinite  nature.  God's  oppofition  to  fin,  for 
which  the  unholy  hate  to  have  him  rule  over 
them,  is  the  very  thing  which  makes  his  charac- 
ter lovely,  and  renders  him  worthy  to  reign.  His 
infinite  power  and  knowledge,  if  they  were  not 
joined  with  a  holy  reftltude,  would  make  him  an 
objeft  to  be  infinitely  dreaded.  Without  infi- 
nite power  and  knowledge,  he  could  not  have 
created  a  univerfe  of  inteUiijent  creatures  ;  and 
unlefs  he  had  holinefs  to  direct  his  power  and 
knowledge,  exiflence,  under  his  government, 
would  have  been  worfe  than  never  to  have  had  a 
being.  1  his  fhows  the  principles  of  fin  to  be 
hatetul  and  dangerous  ;  and  while  happinefs  \^ 
fought  by  the  finner,  his  principles  of  gaining- 


^S  The  wicked  defire  not  the  Vol.  II. 

It,  would  banifh  ixom  the  univerfe   all  peace 
but   his  own. 

3.  The  fubjeft  teaches  why  it  is  fo  difficult 
to  make  men  prayerful, 

Wii  know  that  this  duty  is  generally  neglec- 
ted by  thofe  who  have  not  piety.  Many  negle£t 
even  the  pubhc  worlhip  of  God,  or  make  their 
attendance  wholly  fubfervient  to  their  worldly 
interefts  and  pleafures. — Many  who  do  attend 
on  the  public  Sabbath  worfhip,  feem  to  conceive 
the  fervice  rather  as  a  feafon  of  amufement  and 
of  conformity  to  the  cuftoms  of  fociety,  than  as 
an  opportunity  for  devotion.  Of  many  who 
fometimes  attend  the  fanctuary,  it  is  known  that 
they  do  not  pray  in  the  family,  and  there  is 
every  reafon  to  think  that  they  wholly  negleQ: 
the  duties  of  the  clofet.  All  this  confirms  the 
remark,  that  it  is  difficult  to  make  men  prayer- 
ful. If  they  could  be  brought  to  a  regular  and 
ferious  obfervance  of  the  duty  of  prayer,  with- 
out the  fpirit  of  oftentation  and  felf-righteoufnefs, 
it  becomes  probable  that  their  attendance  on  all 
other  religious  duties  would  follow.  Our  fubjedb 
fhows  the  reafon  of  this  difficulty.  Prayer  makes 
the»n  ferious,  and  this  they  do  not  like. — Prayer 
v;arns  them  of  their  guilt  and  of  their  depend- 
ance,  and  this  they  do  not  like.  Prayer  fets 
God  and  eternity  before  them,  and  gives  a  voice 
to  their  fleeping  confciences,  and  fliows  them 
that  they  arc  fmners,  and  thefe  things  they  do 
not  like  ;  fo  that  it  is  not  ftrange  they  are  pray- 
erlefs  perfons. 

From  this  fubjeft  it  alfo  follows,  that  the  regu- 
lar attendance  on  or  negleft  of  the  duty  of  pray- 
er, is  one  of  the  beft  evidences  of  the  ftate  of 
men's  hearts.     We  are  often  called  upon  for 


Serm.  IV.    prefence  and  ivays  of  Gen.  79 


rules,  by  which  men  may  know,  whether  or  not 
they  are  the  children  of  God  and  forgiven  in 
Christ  Jesus.  There  is  no  difficulty  in  finding 
rules  of  trial ;  but  the  difficulty  is  in  applying 
them  faithfully.  Thofe  rules  are  the  moft  fafe 
for  common  ufe,  which  admit  the  mod  eafy  prac- 
tical application  ;  and  none  is  more  fo,  than  the 
delightful  practice  or  habitual  negleft  of  the  duty 
we  are  now  confidering.  It  cannot  be  thought, 
that  thofe  who  never  pray  are  good  people  ;  or 
that  thofe  who  only  join  in  the  fanduary  fervice, 
and  neglett  every  other  kind  of  prayer  are  pious. 
As  it  is  impoffible  to  make  thofe  forget  each 
other,  whofe  hearts  are  joined  in  tender  affec- 
tions ;  fo  thofe  who  love  God,  will  delight  to 
converfe  with  him.  But  if  they  do  not  delight 
to  converfe  with  him,  they  are  not  his  friends. 
Thus  a  delight  in  praying  to  God,  or  a  negle£t 
of  the  duty,  becomes  a  rule  of  eafy  pra£lical  ap- 
plication, whether  or  not  we  be  Chriftians.  If 
this  rule  were  faithfully  applied,  many  who  feel 
eafy,  and  go  on  in  worldly  joy,  without  any  fenfe 
of  danger,  would  find  themfelves  condemned. 

To  conclude  ;  all  who  read  this,  who  have  in 
time  palt,  thought  lightly  of  the  univerfal  de- 
pravity of  men,  and  of  the  need  of  being  renew- 
ed by  the  Spirit  of  God,  are  fupplicated  to  review 
the  fubjed  and  confider  its  interefling  nature.  If 
fuch  lliould  happen  to  be  miftaken  in  their  form- 
er notions,  and  when  they  come  into  the  imme- 
diate prefence  of  God,  fhould  find  an  oppofition 
to  him  and  his  kingdom,  which  they  have  not 
thought,  how  dreadful  would  the  confequence 
be  ?  And  efpecially  how  dreadful  to  make  a  dif- 
covery  of  this,  at  an  hour  too  late  to  amend  the 
miltake  ?  The  lofs  muft  be  their  own  ;  but  every 
benevolent  heart  muft,  at  prefent,  mourn  and 
weep  over  fuch  inftances  of  delufion.     Now  is 


8o  The  wicked dejire  not,  tsfc.       Vol.  11. 

the  time  to  pray  and  weep  over  fmners,  not 
knowing  whether  God  may  give  them  life  ;  but 
when  the  fcene  is  clofed  and  the  day  of  gface  is 
paft,  every  good  mind  will  fay,  true  and  righteous 
are  thy  judgment s.^  Lord  God  Almighty. 
Amen. 


SERMON    V. 


The  kingdom  of  God  brought  nigh  to  thofe 
who  are  loft. 


LUKE,  X.    II,  12. 

Eken  the  wry  dujl  of  your  city,  which  cleaveth  on 
us,  we  do  wipe  eff  againjiyou  ;  notwithjianding^ 
be  ye  Jure  of  this,  that  the  kingdom  of  God  is 
come  nigh  unto  you. 

But  I  fay  unto  you,  that  it  f hall  be  more  tolerable 
in  that  day  for  Sodom,  than  for  that  city. 

THE  context  informs  •  us  of  fome  fmgular 
and  inftruclive  circumftances,  in  that  con- 
verfation  of  Christ,  with  his  difciples,  which 
contains  our  text. 

On  thefe  words  we  may  remark, 
That  although  the  influential  Jews  made 
great  oppofition  to  the  gofpel,  and  finally  cruci- 
fied the  Redeemer,  it  is  apparent  there  was  a 
great  difpoiition  to  hear  in  many  of  the  people, 
and  in  fome  from  fincere  motives.  Therefore 
Christ  in  this  difcourfe  told  his  difciples,  "  The 
harveft  -trulv  is  great,  but  the  laborers  are  few  : 

L 


tt  'the  kingdom  of  God  brought       Vol.11,. 

pray  ye  therefore  to  the  Lord  of  the  harveft, 
that  he  would  fend  forth  laborers  into  his  har- 
vell.**  This  paflage,  at  leaft  intimates  that  there 
were  many  attentive  to  the  important  things  of 
religion. 

The  prophecy  of  Daniel,  in  the  ninth  chapter 
of  his  book,  in  defcribing  this  period  of  Chrifl's 
life,  together  with  his  death,  predicts  the  fame. 
"  And  after  three-fcore  and  two  weeks  fhall  Mef- 
fiah  be  cut  off,  but  not  for  himfelf.  And  he 
fhall  confirm  the  covenant  with  many  for  one 
week  :  and  in  the  midft  of  the  week  he  fhall 
caufe  the  facrifice  and  the  oblation  to  eeafe,  and 
for  the  overfpreading  of  abominations  he  fliall 
make  it  defolate,  even  until  the  confummation, 
and  that  determined  fhall  be  poured  upon  the 
defolate." 

He  jhall  confirm  the  coveyiant  with  many  for  one 
week.  This  means  feven,  or  a  week  of  years,  and 
is  to  be  counted  from  the  beginning  of  his  publi* 
miniftry.  In  the  midft  of  this  week  of  years,  or 
three  years  and  an  half  after  the  commencement 
of  his  public  miniftration,  he  was  cut  ofi'by  death. 
It  is  faid  that  through  this  whole  week  of  years,  he 
fhould  confirm  the  covenant  with  many.  This 
is  a  prediction  that  there  fhould  be  an  uncommon 
outpouring  of  the  ^r  pirit  of  God,  in  that  period, 
whereby  many  would  be  brought  to  an  holy  obe- 
dience. This  Christ  intimated  when  he  faid. 
The  harvejl  truly  is  great,  and  after  MefTiah  was 
cut  ofl',  and  the  pentecoftal  days  commenced, 
there  is  the  beft  evidence  that  there  was  a  great  in- 
gathering of  true  converts  to  the  Church  of 
Christ.  It  therefore  appears,  that  although 
Christ  was  in  this  period  put  to  death,  the 
words  of  the  text  were  fpoken,  at  a  time  of  revi- 
val in  religion.  To  thofe,  who  oppofed  in  fuch 
a  day,  he  taught  his  miniflers  to  fay,  "  Notwith- 


Serm.  V.       nigh  to  ihofe  who  are  hjl,  83 

landing  be  ye  fure  of  this,  that  the  kindom  of 
God  is  come  nigh  unto  you.*' 

Remark  2.  Ar  this  time  Christ  was  careful 
to  multiply  the  number  of  his  teachers,  that  thofe 
who  had  a  difpofition  to  hear  might  have  an  op- 
portunity for  inftrudlion.  Now  the  feventy  were 
appointed,  and  fent  through  all  the  land  of  Ju- 
dea  J  to  teach  them  the  advent  of  a  Saviour,  and 
falvation  through  his  grace  and  merits. — Of  all 
matters,  which  experience  teaches,  it  is  one  mod 
clearly  evinced  by  the  general  hiftory  of  the 
Church,  that  the  Father  of  divine  influences,  at 
particular  feafons,  feems  to  be  nearer  to  his 
Church  than  at  others.  What  his  reafons  are 
for  this  mode  of  difpenfation,  it  is  not  my  prefent 
duty  to  defcribe.  The  fa6t:,  afcertained  by  ex- 
perience, is  enough  to  gain  our  belief,  that  in 
iuch  feafons  of  an  out-poured  fpirit,  there  is  a 
general  attention  in  a  multitude  of  minds — many 
are  deeply  convinced  of  fm — and  divine  grace 
appears  more  freely  to  meet,  fanftify  and  com- 
fort the  enquiring. — Such  feafons  of  extraordi- 
nary grace,  have  been  found  in  every  age  of  the 
Chriftian  Church,  and  many  places  in  New-En- 
gland, may  efteem  the  prefent  day,  to  be  of  this 
kind. —  The  Lord  grant  that  the  prefent  outpour- 
ing of  his  fpirit  may  extend  through  our  nation 
and  through  the  world  !  If  Christ,  in  fuch  a 
day,  was  careful  to  increafe  the  means  of  inftruc* 
tion,  it  teaches  all  his  minifters  to  be  inftant,  in 
feafon  and  out  of  feafcn,  to  warn  the  carelefs, 
to  teach  the  trembling,  and  guide  the  fleps  of 
young  believers  into  the  paths  of  habitual  holi- 
nefs  and  peace.  When  the  Spirit  of  God  is 
poured  out  on  the  minds  of  the  people,  there 
will  be  a  difpofition  to  hear,  and  collections 
for  prayer  and  praife  will  be  multiplied. — 
Nor  is  it  ftrange,  that  in  fuch  a  day,  thofe  who 


84         The  kingdom  of  God  brought        Vol.  11. 

have  no  belief  of  experimental  religion,  and 
whofe  minds  are  left  in  carelefsnefs,  the  proba- 
ble prefage  of  eternal  death,  fhould  think  that 
others  are  overdoing  in  the  vifible  duties  of  re- 
ligion, and  even  be  irritated  by  feeing  them 
fpend  thofe  hours  in  prayer  and  praife,  which 
would  be  more  agreeably  fpent  by  themfelves  in 
the  feftivities  of  a  carelels  and  unholy  life.  Still 
this  ought  to  be  no  objeftion,  in  the  way  of  fe- 
rious  people  and  faithful  miniflers,  againil  multi- 
plying feafons  of  devotion.  The  hours  added 
to  attendance  on  the  worfhip  of  God,  will  be 
fewer,  than  thofe  which  are  faved  from  courfes 
of  thoughtlefs  impiety.  If  the  great  Lord  of  the 
Church,  multiplied  the  inflruments  and  feafons 
of  inftrudlion,  when  he  faw  the  harveft  to  be 
plentiful  and  the  laborers  few  ;  it  is  an  example 
which  fhould  ever  be  imitated.  It  ought  not 
to  be  an  impediment,  that  men  of  other  minds 
complain  ;  for  this  will  always  happen.  They 
have  no  fenfe  of  the  worth  of  their  own  feuls,  nor 
of  eternity, — no  fenfe  that  they  are  finners,  and 
need  an  efcape  and  a  Saviour, — no  fenfe  that 
they  are  fmking  down  to  wrath,  or  that  there  is 
any  efficacy  in  the  duties  of  religious  worihip.  In 
fuch  cafes  Chriftians  ought  neither  to  be  difccu- 
raged  nor  overawed,  nor  to  revile  and  contend  ; 
but  to  be  humble  and  more  benevolent,  arid 
abound  in  prayer,  that  the  eyes  of  the  blind  may 
be  opened. 

Remark  3.  Our  Divine  Inflruclor  directs, 
what  the  conduft  of  thofe  fliould  be,  who  are 
faithful  to  him  in  fuch  a  day  as  hath  been  def- 
cribcd. 

Into  what^ncver  houfe  or  city  they  enter,  they 
are  to  fay,  "  peace  be  to  this  houfe."  Salvation 
is  offered  to   this  houfe  or  city.     And  he  fays, 


Serm.  V.      nigb  to  thofe  who  are  loft*  \^ 

f«  if  the  fon  of  peace  be  there,  your  peace  (hall  reft 
upon  it,"  and  there  they  were  to  remain,  eating 
fuch  things  as  were  fet  before  them,  and  to  tell 
them  "  the  kingdom  of  God  is  come  nigh  unto 
you."  You  now  have  an  oifer  of  forgivenefs 
and  falvation.  But  if  any  houfe  or  city  did  not 
receive  them,  they  were  to  go  into  the  ftreets 
and  ihake  off  the  duit  of  their  feet,  as  a  teflimony 
againfl  them,  and  as  a  frirewel,  to  tell  them, 
"  notwitftanding,  (we  depart)  be  ye  fure  that 
the  kingdom  of  God  hath  come  nigh  unto  you." 
Remember  that  you  have  had  an  open  and  fair 
offer  of  eternal  Hfe.  Shaking  off  the  dull  of 
their  feet,  as  a  teflimony  againft  them  was  an 
ancient  cuflom  of  rejection,  and  is  an  intima- 
tion that  every  circumftance,  in  nature  and  pro- 
vidence, will  witnefs  againft  the  impenitent.  The 
fum  of  the  diredion  given  to  teachers  of  religion, 
in  this  place  feems  to  be  this ;  that  they  fliould 
make  an  explicit  declaration  and  offer  of  the 
truth  and  of  Hfe — declare  to  men  their  flate — 
and  offer  them  peace  and  reconciliation  through 
the  blood  of  Christ  ;  but  not  officioufly  to  fol- 
low them,  where  there  was  no  other  profpeft, 
than  that  of  being  reviled.  Having  given  open 
notice  of  their  errand  from  God,  they  could  do 
no  more  ;  and  the  rejeftors  mufl  abide  the  con- 
fequence  of  their  own  impiety  and  unbelief. 

Remark  4.  They  were  to  tell  thofe,  who  re- 
jected, after  fo  free  a  call  ;  that  it  would  be 
more  tolerable,  in  the  day  of  judgment,  for  Sod- 
om than  for  them. 

It  ought  to  be  confidered,  by  men  in  lands 
of  chriltian  knowledge,  that  fins,  againft  great 
light  and  the  free  Crill  of  Con,  incur  a  heavy 
guilt.  Sodom  and  Gomorrah,  according  to  the 
light  they  had,  were  among  the  mofl  guilty  of 


W  The  kingdom  of  God  brought      Vol.  II. 

mankind,  which  made  them  worthy  to  fuffer  the 
vengeance  of  eternal  fire,  that  they  might  be 
terrifying  examples  to  mankind;  but  Christ 
aflures  us,  that  thofe  have  greater  guilt,  who  fm 
againll  the  gofpel  light.  We  may  be  more 
guilty  and  have  a  lefs  tolerable  ftate  in  the  world 
of  woe,  than  thofe  v/ho  came  to  fo  dreadful  an 
end.  The  honor  of  the  divine  government  and 
the  fafety  of  mankind,  in  thofe  early  ages,  re- 
quired a  fignal  vengeance  to  be  inflicted  on  a 
people,  which  v/ere  lefs  guilty,  than  fome  who 
now  for  a  feafon  are  fpared. 

Among  thofe  who  become  eminently  guilty, 
and  will,  perhaps,  fall  the  lowefl  under  the  wrath 
of  God,  we  may  number  fuch,  as  live  in  a  day 
when  the  fpirit  is  remarkably  poured  out,  and 
they  pointedly  ridicule  and  oppofe  its  influence. 
To  fuch  the  awful  words  of  Chr.ist,  feem  ap- 
propriately to  apply  ;  "  but  whofoever  fpeaketh 
againft  the  Holy  Ghoft,  it  Ihall  not  be  forgiven 
him,  neither  in  this  world,  neither  in  the  world 
to  come.'* 

Remark  5.  By  the  kingdom  of  God  being 
come  nigh  to  them,  is  meant,  that  they  had  en- 
joyed the  beft  means  for  obtaining  falvation. 

It  is  a  reprefentation  of  their  external  advan- 
tages being  great ;  but  not  that  their  hearts  had 
been  wrought  upon,  in  any  degree,  to  make 
them  more  fufceptible  of  a  love  of  the  truth. 
People  are  very  prone  to  judge  of  the  goodnefs 
of  their  hearts,  from  their  advantages  ;  whereas 
there  is  no  rule  more  uncertain.  The  heart 
often  becomes  mofl  fixed  in  fm,  when  truth 
Ihines  the  brighteft  ;  and  it  is  not  uncommon 
for  thofe,  who,  in  refpe£t  of  privileges,  are  ex- 
alted to  heaven,  to  be  brought  down  to  the  low- 
eft  hell  for  their  mifimprovement.  In  the  fchool 


Serm.  V.      nigh  to  thofe  ivho  are  loji.  87 

of  excellent  religious  means,  men  are  ripening 
fad  for  a  great  degree  of  glory  or  woe ;  but 
which  of  thefe  it  (hall  be,  cannot  be  determined 
from  their  advantages.  By  means,  the  king- 
dom of  God  may  be  brought  very  nigh  to  men  ; 
while  in  their  difpofition  and  pradice  they  are 
departing  far  from  it,  and  making  themfelves 
more  worthy  of  death,  than  if  they  had  never 
pofleifed  fuch  privileges. 

Having  made  fome  explanatory  remarks  on 
the  text  and  context,  I  fhall  next  confider  this 
particular  claufe  of  the  text,  Notwithjianding,  be 
ye  fure  of  this,  that  the  kingdom  of  God  is  co?ne 
nigh  unto  you. 

I.  I  WILL  confider  the  words,  as  they  refpec- 
ted  the  Jews,  to  whom  they  were  originally 
fpoken. 

II.  As  they  refpeft  ourfelves,  who  have  great- 
er light  and  advantages  for  falvation  than  even 
the  Jews,  who  faw  the  miracles  and  heard  the 
preaching  of  Christ  himfelf. 

It  hath  pleafed  infinite  wifdom,  progrefiivcly 
to  open  to  the  world,  the  fyftem  of  his  govern- 
ment and  truth.  The  whole  government  of 
God  hath  been  a  feries  of  inftruding  events, 
which  were  neceffary  to  follow  in  fucceffion,  as 
means  for  bringing  the  minds  of  creatures  to  the 
mod  perfed  knowledge  of  the  Almighty,  of  his 
nature,  counfels  and  glory.  Perhaps  the  fcheme 
of  divine  truth  and  of  duty,  could  not  have 
opened  more  rapidly  to  the  underftanding  of 
men  ;  and  thofe  feafons,  which  have  appeared 
to  be  retrograde  in  the  advance  of  facred  know- 
ledge, were  neceffary  to  be  examples  of  truth 
already  revealed  5  fo  that  revelation  and  provi- 


II         ^he  kingdom  of  God  brought      Vol.  II. 

dence,  ading  together,  have  unfolded  divine 
truth  in  the  mod  rapid  and  impreflive  manner. 
But  men  have  never  lived  according  to  their 
light.  From  thofe  to  whom  httle  is  given,  lefs 
will  be  required.  For  this  reafon  the  Heathen 
are  open  to  condemnation,  as  they  have  never 
lived  agreeable  to  their  light.  Therefore,  the 
apoflle,  in  defcribinq  their  charafter,  practice  and 
end,  faith,  "  Becaufe  that  when  they  knew  God 
they  glorified  him  not  as  God,  neither  were 
thankful ; — For  when  the  Gentiles,  which  have 
not  the  (revealed)  law,  do  by  nature  the  things 
contained  in  the  law,  thefe  having  not  the  law, 
are  a  law  unto  themfelves, — their  thoughts  accu- 
fing  or  elfe  excufmg  one  another." 

Many  of  mankind  have  been  left  in  this  Gen» 
tile  ftate  ;  but  thefe  knew  enough  and  fmned 
enough  to  condemn  themforever,if  the  Sovereign 
Judge  fo  pleafe.  Compared  with  fuch,  the  ftate 
of  the  Jewilli  nation  was  from  the  firft  highly 
privileged,  and  the  kingdom  of  God  was  brought 
nigh  unto  them,  from  the  early  day  of  their  fore- 
fathers. To  them  God  revealed  himfelf  as  the 
Supreme  Jehovah,  Creator  and  Governor  of  the 
world  ;  he  declared  his  holinefs  and  whole  mo- 
ral charaQ:er  ;  gave  them  a  law  of  pra6lice  in 
heart  and  life ;  revealed  his  merciful  intention* 
and  a  future  propitiation  for  fni ;  and  announced 
a  judgment  and  reward  to  come.  Compared 
with  this  difpenfation  all  before  was  darknefs. 
Compared  with  this,  all  around  them,  for  many 
ages,  was  darknefs.  Thofe  around  them  knew 
enough,  if  they  v/ere  difobedient,  to  condemn 
them  :  To  thefe  therefore  the  kingdom  of  God, 
comparatively  came  nigh.  They  had  the  nature 
of  perfonal  holinefs  and  fanftification,  by  which 
men  are  prepared  for  the  kingdom  of  heaven, 
very   clearly  revealed  to  them,  and  could  not 


Serm.  V.      nigh  to  thofe  who  are  loft.  89 

be  in  ignorance  of  the  moral  duty  they  owed  to 
God  and  men.  Thefe  laws  were  given  v 
evident  figns  of  God's  mighty  pov;er  ;  tney 
Were  committed  to  writing  and  to  public  na- 
tional cuftody,  that  they  might  not  be  corrup- 
ted.— They  were  not  only  in  the  hands  of  the 
people,  but  to  be  publicly  read  many  times  a 
year  before  the  affembled  nation. — There  was  a 
national  fyflem  of  worfhip  and  inftrudion,  and  a 
whole  tribe  afligned  to  thefe  duties.  Their  tempo- 
ral,  civil,  political  and  domeflic  regulations  were 
all  enjoined,  in  a  particular  manner,  by  (tod  him- 
felf ;  and  the  whole  fo  framed  as  to  point  them 
daily  to  religious  truth  and  duty.  The  very 
tenure  of  their  lands  and  all  their  national  prof- 
perity,  by  the  declaration  and  providence  of  God, 
depended  on  their  religious  obedience.  Through 
many  ages,  God  was  not  forgetful  of  his  prom- 
ifes  and  threatenings ;  but  by  the  mouths  of 
Extraordinary  prophets,  and  a  mighty  and  won- 
derful providence,  he  enforced  his  commands, 
explained  his  law,  punifhed  difobedience  and 
gracioufly  rewarded  their  obfervance  of  his  com- 
mandments. In  the  fight  of  many  generations 
the  whole  power, maje{ly,wifdom  andgoodnefs  of 
God  feemed  to  be  concentred,  in  bringing  truth, 
a  knowledge  of  himfelf,  and  of  their  own  duty, 
and  of  eternity  into  their  fight  j  that  thus  the 
kingdom  of  Goo  might  be  kept  nigh  them. 

But  not  to  be  wearifome  by  mentioning  par- 
ticulars, we  will  come  down  to  the  time  in  which 
Christ  lived. 

This  people  with  all  thefe  things  befor;^ 
them,  in  their  law  and  in  the  hiftory  of  their  na- 
tion, had  the  additional  advantage  to  behold  the 
bright  rifmg  of  the  Sun  of  Righteoufnefs  with 
their  own  eyes.  The  Meffiah  was  promifed, 
and  they  had,  for  a  confiderable  time,  expcc- 
M 


9^  The  kingdom  of  God  brought     Vol.11, 

ted  his  appearance.  The  manner  of  his  birth, 
life  and  death  ;  his  chara£lcr,  works  and  doc- 
trines ;  his  appearance,  and  the  manner  of  his 
kingdom,  were  all  foretold.  Ihere  was  divinity 
in  his  appearance,  works  and  doftrines.  The 
heavenly  life  feemed  to  be  brought  down  to 
earth,  in  his  good  words  and  actions.  He 
taught  them  as  no  man  had  taught — fpake  of 
the  Father  like  one  come  down  from  him  ;  and 
of  eternity,  like  one  who  knew  its  awful  folem- 
nities  and  blefled  praifes.  He  called  to  repent- 
ance and  a  holy  life,  and  enforced  all  his  words, 
by  the  argument  of  rewards  to  be  pronounced, 
before  the  bar  of  God.  He  offered  them  a  free 
forgivenefs  on  the  reafonable  conditions  of  re- 
pentance towards  God,  faith  in  him,  and  a  holy 
obedience  to  the  laws  of  his  kingdom.  Who  can 
deny,  that  the  kingdom  of  God  was  brought  nigh 
to  this  people,  and  that  they  had  a  fair  offer  of 
eternal  life  ?  Nothing  but  their  own  hearts  oT 
love  to  the  world,  oppofition  to  God,  and  a  dif- 
like  of  his  holy  law,  could  prevent  them  from 
entering  into  the  life  of  glory. 

Perhaps  thofe  who  read  will  think,  of  what 
avail  to  us  is  all  this  long  account  of  Jewifli  pri- 
viliges  ?  They  lived  and  died  for  themfelves, 
and  how  are  we  interefted  in  their  privileges  or 
end  ?  Much  every  way.  All  this  truth  is  for 
us ;  to  inflruft,  to  warn  and  to  make  us  tremble 
for  ourfelves,  if  we  are  impenitent.  When  the 
Heathen,  not  having  the  written  law,  were  a  law 
unto  themfelves,  and  had  fufficient  knowledge 
to  condemn  them  to  eternal  death,  if  it  ihould  be 
the  pleafure  of  God  ;  how  much  more  juftly 
condemned,  and  how  much  more  miferable  muft 
thefe  Jews  be,  to  come  fo  nigh  to  the  kingdom 
of  God,  and  not  enter  in  ?  Think  on  the  compar- 


Jerm.  V.     nigh  to  thofe  who  are  loji,  91 


ifon  of  advantages,  and  the  aggravated  guilt  of 
the  latter,  and  then  carry  the  comparifon  much, 
further  as  it  ought  to  be  with  relpedt  to  us,  and  afk 
what  will  be  the  guilt  and  woe  of  an  inconfider- 
ate  finner,  dying  from  the  midft  of  chriftian 
light  ?  What  a  wonderful  fcaie  of  increafmg 
guilt  here  comes  into  fight  !  As  the  unbelievhig 
Jew  was  above  the  Heathen  in  privileges  ;  fo  far 
he  fmks  below  him  in  guilt  and  in  mifery,  which 
is  its  fruit  and  reward.  As  the  (  hriltian  rifes 
higher  in  privileges  than  the  blinded,  rejeding 
Jew  ;  fo  will  he  fmk  to  the  loweft  Hate  of  mife- 
ry, when  juflice  is  laid  to  the  line  and  righteouf- 
nefs  to  the  plummet.  Such  are  eminently  thofe, 
of  whom  Christ  faid,  to  whom  much  is  given, 
from  them  much  will  be  required.  The  fubjed 
therefore  is  much  to  us,  in  every  point  of  view 
that  it  can  be  confidered.  At  whatever  time 
we  hear  Jewifh  privileges  defcribed,  we  ought  to 
;^e  reminded  of  our  own  higher  advantages— 
our  greater  danger  from  impiety — and  our  deep- 
er guilt  if  we  rejedl:  the  grace  of  God  by  refilling 
his  Holy  Spirit. 

II.  But  I  was  to  confider  the  words,  "  Not- 
witbftanding,  be  ye  fure,  that  the  kingdom  of 
God  is  come  nigh  unto  you,"  with  particular 
application  to  ourfelves.  On  this  part  of  the 
fubject,  we  ought  to  read  with  great  candor  and 
ferioufnefs.  Being  accuftomed  to  remember 
the  Jews  as  the  crucifiers  of  Chrift,  Vv^e  conceive 
them  as  murderers  of  the  moft  guilty  character ; 
and  forget  our  own  fin  in  the  enormity  of  their 
crime,  in  the  exemplary  vengeance  inflicted 
on  their  nation,  and  in  the  propenfity  to  felf- 
exculpation,  which  is  found  in  all  men.  Let  it 
be  remembered  that  I  am  not  exculpating  Jews, 
but  more  highly  criminating  men,  who   have 


§3  The  kingdom  of  God  brought      Vol.  TI. 

Chriftian  means  of  knowledge,  with  difobedient 
hearts  and  unholy  lives. 

Further,  by  not  attending  to  the  nature  of 
the  human  mind,  and  of  fmful  principles  in  the 
heart,  we  are  prone  to  think,  there  was  an  effica- 
cy in  the  means,  which  God  ufed  with  the  Jews, 
fuperior  to  any  in  the  means  which  we  enjoy. 
Abraham  told  the  tormented  fmner,  "  I  hey 
have  Mofes  and  the  prophets ;  let  them  hear 
them."  Still  he  faid,  "  Nay,  father  Abraham, 
but  if  one  went  unto  them  from  the  dead,  they 
will  repent.'*  But  Abraham  anfwered,  "  If  they 
hear  not  Mofes  and  the  prophets,  neither  will 
they  be  perfuaded,  though  one  rofe  from  the 
dead.'*  So,  we  are  difpofed  to  think,  that  be- 
caufe  the  Jews  faw  the  Son  of  God  in  the  flefli, 
and  heard  his  words  and  beheld  his  mighty 
works,  their  advantages  for  repentance  were 
greater  than  our  own  j  and  therefore,  that  th* 
kingdom  of  God  was  brought  nearer  to  them 
than  to  us.  But  all  this  is  falfe  reafoning  ;  and 
the  opinion  arifes  from  an  ignorance  of  our  own 
hearts,  and  of  the  malignity  of  fin  againft  God. 
— The  furprife,  which  is  wrought  by  the  fight 
of  miracles,  is  not  the  exercife  of  holinefs  in  the 
heart-  That  conviction  of  truth  which  comes 
from  feeing  mighty  works,  may  terrify  natural 
confcience,  for  a  feafon  ;  but  hath  no  power  to 
produce  fincere  humility  and  obedience.  When 
the  impulfe  of  terror  hath  ceafed,  wicked  appe- 
tites will  lead  the  finner  to  all  manner  of  impiety 
and  crimes.  Thus  the  Jews  who  faw  the  mighty 
works  of  Christ,  crucified  him,  faying,  "  He 
faved  others,  himfelf  he  cannot  fave." 

The  mighty  works  of  Christ  and  his  apof- 
tles,  were  not  defigned  to  change  the  hearts  of 
men  j  but  to  give  evidence  of  the  truth,  and  in 


Serm.  V.      7iigh  to  thofe  who  are  loji,  93 

this  fenfe  they  were  means  to  the  Jews.  Alfo,  in 
this  fenfe  they  are  means  as  efFedual  for  us,  as 
for  thofe  who  aOually  beheld  with  their  eyes,  the 
works  of  Almighty  power.  If  by  the  means  of 
knowledge  and  evidence  of  the  truth,  the  king- 
dom of  God  came  nigh  to  the  Jews,  hov/  much 
Higher  to  us  ?  All  that  knowledge  is  communi- 
cated to  us  which  was  contained  in  their  law  and 
prophets ;  all  which  arofe  from  the  inftitutcd 
ritt  8  and  ordinances  of  their  worfliip  ;  all  which 
could  be  attained  by  attending  to  the  fmgular 
difpenfations  of  providence  in  mercy  and  judg- 
ment to  their  people,  for  many  ages.  We  may 
look  back  on  thefe  fources  of  information,  with 
•as  much  certainty  as  the  Jew  himfelf.  The 
means  of  their  inflrudion  are  alfo  ours,  and  in 
moft:  cafes,  thofe  very  means  fhine  more  lumi- 
noufly  on  our  underftandings.  For  an  inilance, 
the  facrifical  worfhip  of  the  Jews,  gives  to  us 
more  inftrudlion,  than  it  could  give  them  ;  be- 
caufe  the  type  hath  received  its  accomplifliment, 
in  the  efficacious  facrifice  of  Christ  ;  and  to 
view  the  type  and  antitype  in  connexion,  makes 
either  of  them  more  inftrudlive  than  it  could  be 
when  fecn  alone.  Even  the  type  gives  more  in- 
ftrudion  to  us  than  it  did  to  the  ancient  Church. 
Alfo  the  writings  of  the  prophets,  by  having 
been  in  part  fulfilled,  with  a  wonderful  agree- 
ment between  the  letter  of  predidlion  and  the 
event  ;  and  having  been  explained  by  the  evan- 
gelical writers,  are  more  inftrudive  to  us  than 
to  them. 

With  regard  to  the  life,  works  and  death  of 
Christ.,  events  which  happened  in  occular  view 
of  the  Jews,  our  evidence  of  thefe  is  greater  than 
theirs.  We  can  look  on  thofe  events  without 
that  kind  of  party  paffion  which  filled  them.  We 
may  look  on  the  whole  fcence  in  connexion—- 


54  The  kingdom  of  God  brought      Vol.11. 

on  the  whole  fcheme  as  ordered  by  divine  w^f- 
dom.  Succeeding  events  have  illuftrated  the 
wifdom  of  God  in  thofe  which  preceded,  and  a 
fight  of  divine  vt^ifdom  in  the  plan,  is  evidence  of 
its  truth. 

The  evidence  that  hath  arifen  for  the  divinity 
and  truth  of  Christ,  fmce  his  death  and  afcen- 
fion,  by  the  explanation  that  hath  been  given  of 
the  gofpel  fcheme  ;  by  the  fuccefs  of  the  gofpel ; 
and  by  the  fpecial  orderings  of  a  divine  provi- 
dence, is  perhaps  as  great  as  all  which  anteceded; 
efpecially  this  will  appear  to  be  the  cafe,  when 
we  confider  it  in  connection  with  what  went 
before. 

Further,  the  gofpel,  or  evangelical  writings 
of  the  new  teftament,  have  opened  the  myflery, 
that  was  hid  from  preceding  ages,  in  the  coun- 
fel  of  God  ;  and  have  fhowed  its  whole  con- 
fiftency,  beauty  and  truth.  The  ancient  Church 
knew  a  propitious  and  fin-forgiving  God  ;  we 
know  the  very  manner  and  means  by  which  God 
forgives  fin  glorioufly  for  himfelf,  through  the 
atonement  of  CHrtisT  and  fandification  by  the 
Spirit.  They,  by  the  promife  of  God,  knew  and 
believed  in  a  Saviour  to  come  ;  but  knew  no- 
thing how  this  glorious  charadler  would  be  forni- 
ed.  To  us  is  known  the  wonderful  formation 
of  the  Mediator's  charafter,  by  the  union  of  his 
divine  and  human  natures,  whereby  his  fuffi- 
ciency  both  to  atone  and  apply  falvation,  appears 
to  be  infinite.  The  fcheme  of  gofpel  doftrine, 
(hows  how  mercy  and  truth  have  met  together- 
how  God  is  juft  in  juftifying  the  ungodly — how 
we  became  entitled  to  juftifying  grace,  and  mud 
prove  to  ourfelves  our  own  gracious  acceptance 
with  God.  Alfo,  there  is  here  a  more  clear  rev- 
elation of  the  final  event  of  God's  prefent  gov- 
ernment in  the  kingdom  of  grace— the  certainty 


Serm.  V.      nigh  to  thofe  who  are  lofi.  95 

and  procefs  of  a  judgment  day — and  the  eternal 
rewards  of  the  children  of  men,  according  to 
their  different  charaders. 

The  providence  of  God  in  fpreading  the  truth; 
in  protcdling  and  governing  the  Church  j  in' 
defeating  the  defigns  of  his  enemies  by  turning 
their  counfels  into  foolifhnefs,  and  making  their 
enmity  beneficial  to  his  caufe  and  friends  ;  in 
giving  patience  to  his  people  and  faving  them 
from  impending  dangers  5  and  in  fulfilling  the 
promife  that  the  gates  of  hell  fhall  not  prevail.  ^ 
The  providence  of  God  in  all  thefe  things,  for  fo 
many  ages  as  have  intervened  fmce  the  time  of 
Christ,  is  a  confirming  evidence  of  the  truth. 
All  this  is  the  Lord's  doing,  and  marvellous  in 
our  eyes,  and  proves  that  the  Chriflian  caufe  is 
proteded  by  God. 

The  fulfilment  of  prophecies,  which  are  every 
where  intermixed  with  fcriptural  doftrines  and 
precepts,  both  confirms  and  explains  the  whole. 
By  all  the  increafe  of  knowledge,  and  of  evidence 
for  the  truth,  the  kingdom  of  God  is  brought 
nigh  unto  us. 

On  this  part  of  the  fubjed,  we  are  further 
to  confider,  that  we  are  delivered  from  that 
bondage  of  rites  and  burdenfome  ceremonies, 
which  were  impofed  on  the  ancient  Church  ; 
and  in  the  place  of  thefe,  have  an  inflituted  fer- 
vicc  that  is  plain  and  folemn,  containing  truth  in 
fubftance  and  not  in  fhadows.  The  fimplicity 
of  our  religious  rites,  tends  to  fimplify  and  giv"e 
clear  and  precife  ideas  of  the  truth.  By  im- 
provement in  fcience  and  in  modes  of  inflruclion, 
we  are  highly  privileged  above  ancient  Churches. 
By  the  multitude  and  facihty  of  the  means  of 
inftrudion,  doclrinal  light  is  diifufed  among  all 
who  do  not  chufe  to  put  it  away.     The  Sabbath, 


9i  The  kingdom  of  God  brought      Vol.  II* 

the  public  means  of  teaching  that  are  become 
habitual  in  our  land,  the  pulpit  and  the  prefs 
furnifh  doftrinal  knowledge  to  the  ignorant,  and 
praftical  rules  of  duty  to  all  who  wifh  for  obedi- 
ence. God's  holy  word,  is  not  now  flowly  tran- 
fcribed  by  the  pen  of  a  heavy  writer, but  copies  are 
fo  expeditiouily  multiplied,  that  it  may  be  read  by 
every  man,  woman  and  child,  in  every  condition 
of  life.  O  how  great  a  privilege,  have  all  the 
people,  in  being  thus  enabled  to  refort  immedi- 
ately to  the  fountain  of  truth  !  In  moll  Chriilian 
lands,  fo  great  a  number  can  read  for  themfelves, 
as  precludes  the  poffibillty  of  impofition  by  the 
fraud  of  defigning  inftrudors. 

These  are  our  privileges !  And  is  not  the 
kingdom  of  God  brought  nigh  to  us  ?  Are  we 
not  exalted  to  heaven  in  refpect  of  means  to 
know  and  do  our  duty  ?  What  could  God  have 
done  more  for  us  ?  And  is  there  any  thing  in 
the  way  of  our  falvation,  but  our  own  fluggifti 
and  oppofmg  hearts  ?  Ah  !  thefe  hearts  are 
enough,  even  with  all  our  means,  to  fmk  us  to 
eternal  death,  if  the  efficacious  and  fandifying 
grace  of  God  doth  not  interpofe,  to  give  us  new 
hearts,  a  knowledge  of  Jesus,  experimentally, 
and  that  fight  of  his  glory  which  comes  from 
loving  .him. 

I  HAVE  mentioned  fome  of  the  advantages, 
which  are  had  by  Chriflian  nations  of  the  pre- 
fent  age ;  yet  how  few  who  live  where  the 
light  fhines  and  the  gofpel  is  taught,  do  by  their 
lives  ihow  themfelves  to  be  followers  of  the 
Lamb  of  God  ?  How  many,  who  are  utterly 
thoughtlefs,  making  no  account  of  God's  Sab- 
baths, his  word  and  the  means  of  inflrudion ! 
How  many  who  vifit  the  fanctuary  through  habit,. 


Serm.  V.       nigh  to  thofe  who  are  lojl,  97 

either  to  lleep,  to  fee  or  be  feen  !  How  many 
who  never  go  near  the  houfe  of  God,  and  after 
the  indolence  of  nature,  when  not  excited  by 
fome  immediate  worldly  concern,  is  fatiatcd  with 
deep,  pafs  the  remainder  of  the  day  worfe  than 
jn  fleeping !  How  many  formalifls  in  their  fer- 
vice,  with  whofe  lips  and  hands  the  heart  is  never 
joined  !  How  many,  ()  awful  to  tell  !  are  funk 
into  the  deepeft  infidelity  concerning  the  truth  ! 
All  thefe,  living  and  difobeying  in  the  midfl:  of 
light,  (hall  receive  a  heavy  damnation  ! 

1  CANNOT  juftly  finifh  this  fubjeft,  without 
calling  the  reader's  attention  to  that  wonderfal 
outpouring  of  God's  fpirit,  which  hath  hap- 
pened at  the  prefent  time.  Many  congrega- 
tions have  been  gracioufly  vifited,  and  a  multi- 
tude of  fouls  have  been  made  firft  to  fear,  and 
then  to  rejoice.  In  the  firft  part  of  this  difcourfc 
it  was  mentioned,  that  fuch  feafons,  in  which 
divine  grace  appears  to  be  peculiarly  near,  have 
been  found  in  many  ages  of  the  Church.  Hap« 
py  are  thofe  who  partake  in  them  ;  but  unhappy, 
unhappy  indeed  !  are  thofe  who  live  in  the  midft 
of  fuch  demonftrations  of  divine  grace  and  pow- 
er, only  to  difbelieve,  oppofe  and  fliut  their  eyes. 
To  fuch  the  kingdom  of  God  hath  come  near  in 
the  higheft  fenfe,  and  they  have  put  it  away. 
They  have  faid,  we  will  not  enter  in  ;  and  fome 
have  endeavored  to  hinder  others,  who  were  at- 
tempting to  enter.  Many  have  been  the  inftan- 
ces  of  divided  families  ;  divided  in  their  fenti- 
ments  of  the  importance  of  religion  and  in  what 
it  confifts.  Even  parents  and  children  have  fep- 
arated  at  the  door ;  the  former  for  their  happi*- 
nefs  going  to  places -of  amufement,  and  the  latter 
to  places  of  prayer.  Sometimes  the  coercion  of 
authority  hath  been  ufed,  to  prevent  thefe  from 
joining  in  praife  and  fupphcation,    vbich  t^'jt* 

N 


9?  The  kingdom  of  God  brought      Vol.  II. 

their  only  happinefs.  Others  have  ridiculed  and 
fpoken  all  manner  of  evil  againfl  thofe  who  were 
beginning  to  be  wife.  Is  not  this  falling  under 
the  reproof  of  our  blefled  Redeemer  on  thofe 
who  hinder  others  from  entering  in  ?  Doth  it 
not  fliow,  that  in  the  depravity  of  man,  there  is 
a  principle  of  oppofition  to  the  kingdom  of 
Christ  ?  What  elfe  can  be  the  motive  of  thofe 
who  have  no  pleafure  in  religion,  to  throw  dif- 
ficulties in  the  way  of  fuch  as  labor  for  eternal 
life.  If  fuch  were  wife,  inftead  of  difcouraging 
others,  they  would  tremble  for  themfelves,  left 
they  be  left  by  a  fovereign  God  to  their  own 
blindnefs. 

* 

Such  days  of  the  outpouring  of  God's  Spirit, 
are  a  bright  illuflration  of  the  following  truths. 

I.  That  there  is  fin  in  the  hearts  of  men, 
■which  they  do  not  fee,  until  God  opens  the  truth 
before  them,  by  his  own  Almighty  power. 

Much  is  faid  in  the  holy  fcriptures,  of  the 
blindnefs  of  mankind  ;  but  with  all  that  is  faid, 
we  need  the  aid  of  experimental  conviftion  and 
converfion  placed  before  our  eyes,  to  correal  our 
apprehenfion  on  this  fubjeft.  Such  days  as  many 
have  feen  and  felt,  lay  open  the  human  heart — 
they  give  perfonal  conviction  that  the  heart  is  at 
enmity  againft  God  until  changed — that  the 
world  of  mankind,  in  their  fecureflate,  do  not 
know  themfelves,  and  never  in  this  world  will 
know,  unlefs  the  fpirit  of  the  Lord  remove  the 
darknefs — that  fmners,  by  the  power  of  fenfe 
over  them,  and  their  indifpofition  to  the  truth, 
are  rendered  blind  to  their  own  charadler,  and  to 
their  deferts  in  the  fight  of  a  holy  God,  to  eternity 
and  its  awful  realities.  They  never  confider 
what  it  will  be  to  appear  before  the  bar  of  infi- 
nite purity,  without  fan<^ification  and  forgivenefp. 


Serm.  V.     tiigh  to  thofe  who  are  lofl,  99 

This  fpiritual  blindnefs  of  men  is  proved,  firfl, 
by  the  new  apprehenfions  of  thofe,  who  become 
the  fubjedsofa  divine  influence  ;  and,  fecondly, 
from  the  deep  flupidity  of  others,  who  are  not 
moved  by  the  anxiety  of  thofe,  concerning  their 
eternal  well  being,  with  whom  they  arc  nearly 
connedled  here. 

2dly.  Such  days  fhow  the  difference  between 
true  religion  and  irreligion. 

It  is  not  uncommon,  in  times  when  divine 
influences  are  much  withdrawn  from  the  Church, 
to  fee  the  wife  virgins  flumbering  and  fleeping, 
and  living  too  much  like  the  foolifti.  But  when. 
the  Spirit  of  God  is  outpoured  it  appears  that  there 
are  two  kinds  of  pleafure,  which  men  purfue  j 
the  one  heavenly,  the  other  earthly  ;  one  in  fenfe 
and  themfelves,  the  other  in  divine  enjoyment. 
This  ihows,  that  there  is  an  eflential  difference 
between  piety  and  impiety  ;  and  that  fome,  al- 
though they  live  too  much  like  the  world,  have 
by  the  grace  of  God  been  made  partakers  of  a 
divine  nature.  This  divine  nature  afpires  above, 
and  is  fatisfied  with  the  enjoyment  of  nothing 
below  God  himfelf  ;  while  others,  with  an  oflen^ 
lible  appearance  of  being  Chrifl:ians,  have  no 
pleafure  in  the  true  temper  and  pradice  of  the 
gofpel.  Indeed,  by  obferving  critically  the  fub- 
jedts  of  thefe  feelings,  we  may  fee  the  firfl  prin. 
ciples  of  a  heaven  and  a  hell ;  and  the  obfcrva- 
tion  goes  far  to  convince  the  obferving,  that 
men  are  defl:ined  to  thefe  two  different  ends.  As 
the  principles  of  religion  and  irreligion  are  differ- 
ent, and  can  never  be  reconciled  one  to  the  other; 
fo  the  end  of  people  mufl  be  effentially  different^ 
It  is  furprifing,  that  fo  many  have  boldnefs  to 
controvert  the  word  of  holy  fcripture  on  this 
point,  when  nature  and  reafon  teach  the  fame 


too         T^he  kingdom  of  God  brought      Vol.  II. 

truth,  and  afford  incontrovertible  evidence  that 
virtue  and  vice  have  a  different  defliny, 

3dly.  Such  days  as  we  have  feen,  do  by  ex- 
ample prove  the  office  work  of  the  Holy  G  hoft, 
in  the  falvation  of  Tinners. 

Among  modern  errors,  it  is  one  of  the  greatdl, 
to  deny  the  efficacious  work  of  the  Spirit  in  con- 
vincing, renewing  and  fandifying  men.  The 
temptation  to  this,  arifes  from  men's  defire  tcv 
think  well  of  themfelves.  The  doctrines  of  human 
depravity  and  of  a  juft  expofure  to  eternal  death, 
and  of  the  need  of  divine  influence  to  convince 
^d  convert  fmners,  are  fo  conneded,  that  to 
admit  one,  implies  the  truth  of  the  other. — -— 
Therefore,  that  they  may  think  themfelves  not 
very  guilty  and  expofed,  they  are  tempted  to 
deny  the  need  of  a  Spirit,  and  his  whole  convinc- 
ing and  applying  work  to  the  hearts  of  finners. 
TThere  are  reafons  enough  why  unprincipled  men 
arc  oppofers  or  fecret  contemners  in  a  day  of  reli- 
gion. If  that  which  they  fee,  be  the  truth  and 
work  of  God,  it  condemns  them  ;  fliows  their 
certain  danger ;  and  calls  them  to  leave  the  things 
they  love.  But  can  we  account  for  the  reform- 
ation that  often  happens,  in  particular  places 
and  perfons,  without  recurring  to  the  dodrine  of 
a  fpecial  influence  from  God  ?  V»rhy  do  we  at 
times,  fee  multitudes  inquiring,  concerned  and 
pained  with  a  fenfe  of  their  fm  ;  felf-condemned, 
and  then  rejoicing  in  the  truth  ?  Why  do  we  find 
them,  with  the  fentence  of  felf-condemnation  ixi 
tjieir  mouths,  ftill  hoping  in  the  free  grace  of 
God  1)  bearing  a  new  tellimony  for  the  truth  ; 
andconfeffing  the  law  of  Ciontobe  right,  at  the 
expenfe  of  acknoweldging  themfelves  to  be  the 
chief  of  fmners  ?  Why  do  we  find  them  leaving 
their  old  pkafures,  and  profeffing  that  they  have 


Serra.  V.       nigh  to  thofe  who  are  lojl,  i  o  i 

found  new  delights ;  confefling  their  old  fins 
and  amufements,  and  departing  from  them  ;  and 
daily  attending  to  duties,  in  which  they  once  had 
no  fatisfadion  ?  Why  have  we  feen  infidels  and 
men,  who  had  fallen  into  every  kind  of  loofe 
and  dillipating  principles,  with  opened  eyes  be- 
come fenfible  they  were  going  down  to  the  cham- 
bers of  death  ;  and  at  once  turn  round  to 
acknowledge  the  power  of  Christ's  religion 
and  become  the  friends  of  his  friends  ?  Thefe 
things  have  been  feen  to  take  place,  without  any 
external  caufe  of  excitement.  They  have  not 
been  the  efFefts  of  a  fright,  by  any  fudden  and 
awful  providences  of  God  ;  not  the  confequence 
of  combination  in  families  and  neighborhoods, 
for  while  one  or  a  few  have  been  taken,  others 
have  been  left  to  part  from  their  deareft  friends, 
rather  than  devote  themfelves  to  the  fervice  and 
praifes  of  God  ;  not  the  effeds  of  enthufiafm, 
for  the  ferious  have  been  calm  and  the  greateft 
friends  of  order  and  decency,  and  very  hum- 
ble in  the  midft  of  their  greateft  joys.  When 
all  external  caufes  appear  to  be  infufficient  to 
produce  thefe  effects ;  when  men's  thoughts  are 
thus  called  from  time  to  eternity,  muft  we  not 
fuppofe  the  caufe  to  be  from  God's  own  imme- 
diate adion  ? 

Further,  this  appears  from  the  nature  of 
the  effefts  which  are  wrought,  as  well  as  from 
there  being  no  other  caufe  which  could  produce 
them,  befides  the  direft  influence  of  heaven. 
The  moral  natures  or  difpofitions  of  men,  are 
not  changed  by  fmall  caufes.  There  is  a  tafte 
or  relifh  in  the  mind,  which  we  commonly  call 
natural,  that  doth  not  appear  fuddenly  or  by 
fmall  caufes  to  be  altered.  But  in  the  prefent 
cafe,  the  effects  wrought  in  ihort  feafons  of  time> 


KM         The  kingdom  of  God  brought      Vol.  11. 

have  been  great.  Perfons  turning  the  habitual 
current  of  their  thoughts  from  time  to  eternity  ; 
from  the  pleafures  of  the  world  to  a  delight  in 
Goo,  and  in  the  expeded  happinefs  of  ferving 
and  praifmg  him  forever  ;  from  earthly  amufe- 
ments  to  the  pleafures  of  Chriftian  communion, 
and  delight  in  prayer  and  the  worfhip  of  God  ; 
from  vain  companions  to  ferious  ones,  whofe 
company  but  little  before  was  painful ;  from  ex- 
alting themfelves  to  deep  humility  ;  from  them- 
felves  and  the  world,,  to  a  Saviour,  his  laws,  and 
his  fervice.  T  hefe  are  great  effeds,  which  run 
through  the  whole  economy  and  manners  of  life, 
and  through  all  the  feelings  of  the  heart.  The 
fubjeds  of  this  change,  do  alfo  make  an  acknow- 
ledgement by  which  it  is  confirmed.  They  fay, 
"  whereas  once  we  were  blind,  now  we  fee. 
"  Once  we  were  miferable  in  the  purfuit  of  world- 
"  ly  happinefs  ;  now  wc  are  happy  by  relin- 
"  quifhing  the  world  and  ourfelves.'*  Such 
effects  as  thefe,  if  witneiTed  by  a  good  converfa- 
tion,  muft  be  allowed  to  come  from  the  opera- 
tion of  a  divine  and  all-powerful  caufe. 

I r  only  remains,  that  I  apply  this  fubje£t  to 
the  confeiences  of  thofe,  who  rejefl  the  Spirit 
of  God,  in  his  operation  on  their  own  minds  ; 
and  endeavor  to  hinder  others  from  entering 
into  the  kingdom  of  Christ. 

"  Notwithstanding"  your  own  feelings 
and  diftafte  to  what  you  fee,  "  be  ye  fure  of  this, 
that  the  kingdom  of  God  is  come  nigh  unto 
you.'*  Are  you  fure  that  you  are  right  ?  Are  you 
lure  that  there  is  nothing  in  that  religion  of 
which  you  fpeak  fo  lightly  ?  Are  you  fure  that 
your  neighbors,  your  acquaintance,  and  thofe  of 
your  own  families  whom  you  afflict,  have  not 
found  a  good  in  the  enjoyment  of  God,  which 


Serm.  V.     nigh  to  thofe  ivho  are  lofl.  103 

you  never  taftcd  yourfelves  ?  Are  you  fure  that 
there  is  not  a  heaven  and  a  hell,  and  that  thofe 
whom  you  think  to  be  needlefsly  deluded  are 
not  better  prepared  for  heaven  than  you  can  hope 
yourfelves  to  be  ? — Suppofe  they  fhould  be  right, 
what  will  your  own  cafe  be,  when  you  fland  be- 
fore the  judgment  feat  of  Christ  ?  Can  you 
then  look  to  the  face  of  him  who  was  pierced, 
and  avert  his  thunders,  and  prove  before  his  pre- 
fence,  that  you  have  been  or  that  you  now  are 
innocent  ?  Will  you  then  be  able  to  difpute  the 
exiflence  of  a  Holy  Ghoft,  and  the  need  of  his 
operation  on  your  own  minds,  to  prepare  you 
for  eternal  life  ?  Can  you  be  fure  that  our  Lord, 
is  not  a  holy  God,  and  that  his  gofpel  doth  not 
require  all  that  is  fet  before  you  as  duty,  and 
as  the  only  way  of  entering  into  eternal  life  ? 
But  I  can  conjefture,  the  queftions  which  are 
now  propofed  begin  to  become  difagreeable,  and 
muft  apologize  for  them.  Are  you  fure  that 
they  are  improper  and  needlefs  ?  The  writer  is 
fure,  that  if  you  have  thought  of  them  they  make 
you  unhappy  ;  but  are  you  fure,  that  it  is  not 
bed  you  fhould  thus  be  made  unhappy  ?  To  fliow 
that  there  is  fome  ground  for  fuch  queftions  as 
thefe  an  appeal  is  made  to  your  own  con- 
fciences.  Do  you  not,  in  the  hour  of  afflidion 
and  folitude,  feel  afraid  that  there  is  fome  truth 
in  this  kind  of  religion  ?  Have  you  never  caught 
your  own  heart  whifpering  to  itfelf,  "  if  I  am 
miflaken  it  will  be  a  dreadful  miftake,  and  I  never 
can  anfwer  before  Omnifcience?"  Thefe  inquiries 
are  defignedfor  theconfciences  of  thofe  who  read, 
for  if  we  cannot  firft  reach  the  confcience  we 
never  expedt  the  heart  will  be  affeded.  I  can- 
not conclude  this  difcourfe,  with  a  more  folemn 
addrefs  diredly  to  the  fouls  of  thofe  who  read  it, 
than  in  the  words  of  the  text.  "  Notwithftand- 


i©4        The  kingdom  of  Gob,   ^c.      Vol.  11. 

ing,  be  ye  fare  of  this,  that  the  kingdom  of  God 
hath  come  nigh  unto  yon.**  You  have  been  high- 
ly diftinguiflied  from  the  periftiing  Heathen— 
greatly  elevated  in  pri\'ilege,  even  above  the 
ancient  Jewifh  Church,  and  above  thofe  vi^ho 
heard  the  doftrines,  and  faw  the  miracles  of  our 
bleffed  Redeemer — yea,  you  have  lived  in  a  day 
when  the  Spirit  of  God  was  poured  out,  and 
thofe  around  you  entered  into  the  kingdom  of 
God. — If  now  you  are  loft,  the  caufe  muft  be 
fought  in  yourfelves.  May  ')od  preferve  you 
from  this  deplorable  end !     Amen. 


SERMON   VL 


Chriflians  a  light  in  the  world. 


MATTHEW,  V.    l6. 

Let  your  light  fo  Jhine  before  men,  that  they  may 
fee  your  good  works,  and  glorify  your  Father 
luhich  is  in  heaven, 

THE  chapter  begins  with  a  defcription,  which 
is  given  by  Christ  himfelf,  of  the  charac- 
ter  of  his  true  difciples  ;  and  while  he  defcribes 
their  temper  he  promifes  bleffings,  which  are 
to  begin  in  time  and  extend  to  an  eternity  of  blifs« 
After  defcribing  their  charader,  and  pronounc- 
ing his  bleffings,  he  tells  his  hearers,  that  if  they 
Were  of  this  blefTed  number,  they  were  the  light 
of  the  world.  Christ  is  the  Sun  of  Righteouf- 
nefs  and  the  great  prophet  of  the  world  ;  for  he 
taught  men  by  his  word,  by  his  own  example, 
ind  hath  continually  been  inflru6ling  them  by 
the  exemplary  virtues  of  his  people.  The  fin- 
ners,  who  are  taken  from  among  men,  are  faved 
through  the  fanftification  of  the  Spirit.  Sever- 
O 


io6        Chrijltans  a  light  in  the  world    Vol.  11. 

elgn  grace  calls  them  effectually  and  favingly, 
by  changing  their  hearts  ;  and  when  renewed, 
they  delight  in  things,  which  are  agreeable  to 
Gon  and  according  to  his  law  ;  and  thus  they 
become  examples  of  a  divine  temper  and  prac- 
tice. Therefore,  the  fcripture  faith,  that  the 
people  of  (jod  are  made  "  partakers  of  a  divine 
nature'* — that  they  are  conformed  to  him — and 
that  they  exemplify,  in  temper  and  pra£lice,  the 
fame  which  is  enjoined  in  his  commandments. 

It  is  found  by  experience,  that  example  hath 
great  power  both  to  inflruft  and  perfuade.  An 
exemplary  manifeftation  of  virtue,  inflruds 
more  effectually  than  any  precepts  ;  for  we  learn 
better  by  feeing  than  by  hearing.  The  inftrudion 
of  fight,  is  generally  more  impreflive  than  can 
be  given  by  words.  Therefore  it  is  more  awake- 
ning to  the  fecure,  and  more  perfuafive  to  the 
good,  to  behold  the  beauties  of  piety,  than  to 
hear  them  painted  in  any  human  language.  One^ 
is  beauty  in  real  exiftence,  and  the  other  in  im- 
agination. Therefore,  exhortations  which  are 
hmilar  In  meaning  to  our  text,  are  often  repeat- 
ed in  the  holy  fcriptures  ;  and  thofe,  who  do 
not  live  exemplary  lives,  efpecially  after  they 
have  made  a  Chriftian  profeffion,  are  reprefent- 
ed  as  injuring  the  caufe  of  truth,  and  making  its 
reality  and  beauty  doubtful  in  the  minds  of  men. 
As  a  good  example  is  a  light  to  honor  Christ, 
and  fhow  the  excellency  of  his  gofpel ;  fo,  in  the 
fame  proportion,  an  evil  one  darkens  that  bright 
light,  with  which  the  truth  ought  to  be  fet  be- 
fore the  underflandings  of  men.  Sundry  obfcrv- 
ations  will  be  made,  to  illuflrate  the  nature  and 
importance  of  the  duty  enjoined  in  the  text. 

I.  The  Redeemer's  exhortation  is  evidently 
defigned  for  real  Chriftians,  who  hare  made  a 


5crm.  VT.  Chri/iians  a  light  in  the  world.      107 

profeflion  of  evangelical  obedience,  by  repentance 
towards  God  and  faith  in  our  Lord  Jesu5 
Christ. 

YLt  told  thofe  to  whom  it  was  direded,  "  Re- 
joice and  be  exceeding  glad  ;  for  great  is  your 
reward  in  heaven. — Ye  are  the  fait  of  the  earth. 
•—Ye  are  the  light  of  the  world.  A  city  that 
is  fet  on  a  hill  cannot  be  hid."  Such  expreffions 
as  thefe,  imply  a  profelfion  of  real  piety,  and 
hope  of  forgivenefs  through  the  blood  of  C  -  rist. 
Although  the  commands  to  repent  and  be  holy, 
do  extend  to  all ;  iflill  the  holy  fcriptures  evi- 
dently make  a  diftindion  between  the  condi- 
tions of  men,  as  they  are  feenby  the  Omnifcient 
eye  of  God  himfelf.  Some  are  reprefented,  as 
being  in  the  unfandified  flate  of  nature  ;  uncon- 
verted ;  unforgiven,  and  abiding  under  tbe 
wrath  of  God.  Thefe  are  faid  to  be  in  a  flate 
of  great  danger,  as  they  never  have  done  any 
thing,  really  to  glorify  the  Lord.  They  have 
no  covenant  engagements  from  him,  that  they 
Ihall  meet  his  acceptance,  becaufe  they  have  not 
complied  with  the  terms  of  grace  ;  but  remain- 
ing as  they  now  be,  mufl  (ink  down  forever 
under  the  power  of  fin.  Others  are  defcribed 
as  having  through  divine  grace,  and  the  eifectual 
aids  of  the  Spirit,  become  obedient  unto  eternal 
life.  They  have  accepted  a  Saviour,  and  in 
heart  have  covenanted  to  love  and  ferve  God  and 
keep  his  laws.  To  fuch  there  is  a  promife,  and 
they  have  peculiar  exhortations  to  live  foberly, 
righteoufly  and  godly.  And  although  their 
own  merits  are  exploded,  and  their  acceptance 
is  ever  attributed  to  free  mercy;  yet  they  are 
called  a  peculiar  people,  a  chofen  generation, 
a  royal  prieflhood,  and  the  friends  and  brethren 
of  Christ,  by  a  fpiritual  union  that  isindiffolu^ 
ble  and  eternal. 


10$        Chrtflimi  a  light  in  the  world,    V^.^« 

Consequently,  the  honor  of  Christ  an4 
the  fuccefs  of  his  caufe  in  the  world,  are  mod  in- 
timately conneded  with  their  profelTion  and 
their  behaviour.  This  creates  upon  them  new 
bondii  to  be  circumfpecl,  watchful,  prayerful, 
and  to  live  in  all  refpefts,  as  though  their  affec- 
tions were  placed  on  the  things  above  and  on  the 
life  to  come  ;  and  as  having  no  abiding  city 
here,  but  feeking  one  to  come,  even  a  habita- 
tion not  made  with  hands,  eternal  in  the  heavens, 
where  their  bell  employ  will  be  to  praife  and 
ferve  the  Lord. 

For  this  reafon,  there  is  a  propriety,  that  to 
fuch  there  Ihould  be  peculiar  precepts ;  peculiar 
exhortations  and  admonitions  ;  and  peculiar 
reproofs  for  fuch  condudl  as  brings  religion 
into  difgrace,  and  endangers  the  fouls  of  unbe- 
lievers, by  making  them  think  there  is  no  fin- 
cerity  in  profeflbrs,  and  no  reality  in  religion. 
Therefore,  fuch  exhortations  are  greatly  multi- 
plied in  the  holy  word.  The  guilt  of  the  difobedi- 
ent,  although  it  may  not  end  in  an  eternal  rejec- 
tion, is  faid  to  be  of  the  higheft  kind.  Churches 
^e  commanded  to  watch  over  their  members, 
^nd  if  they  find  any  deviating  from  a  ftridt 
Ghriftian  pradice,  it  is  made  their  duty,  either 
by  private  or  public  difclpline,  to  bring  them 
back  to  a  fenfe  of  their  departure  from  a  pious, 
humble  and  holy  example.  When  we  place 
this  fubjed  on  fcriptural  grounds,  it  mufl  appear 
to  he  of  high  importance  ;  for  there  is  no  other, 
on  which  more  is  faid,  in  giving  direftions  to 
the  people  of  Christ,  how  they  may  benefit 
the  Redeemer's  caufe.  Or  if  we  confider  the 
fubjed,  in  the  light  that  we  gain  by  experience 
and  obfervation,  it  doth  not  appear  of  lefs  im- 
portance ;  for  it  is  certain,  that  a  multitude  of 
unholy  men^  inllead  of  going  diredly,  as  they 


Serm.  VI.  Chrifliam  a  tight  in  the  world,     109 

ipught  to  do,  to  the  holy  fcriptures  as  a  fountain 
4^  true  opinions,  concerning  the  gofpel,  its  doc- 
trines, practice  and  hopes  ;  will  go  to  the  pradice 
of  thofe  who  profel's  to  be  Chriflians.  And  if 
they  fee  fuch  profeffors  to  live  unworthy  of  the 
Chriftian  law,  they  will  make  falfe  deduclions  ; 
<;ither  that  the  law  is  not  a  reality  ;  or  that  their 
profeffions  of  experimental  piety,  are  falfe  and 
hypocritical ;  or  that  they  tliemfelves  are  as  good 
as  others,  and  therefore  in  a  fafe  flate.  When 
fuch  confequences  come  from  Chriitians'  min- 
ghng  in  the  unholy  manners  of  the  world,  it  is  not 
rtrange  that  fo  many  commandments  fhould  be 
given  on  the  fubjeft  ;  and  if  they  are  not  obferv- 
led,  we  muft  expeft  the  Lord  will  fulfil  his  prom- 
ife,  made  in  the  eighty-ninth  Pfalm.  "  If  his 
children  forfake  my  law,  and  walk  not  in  my 
judgments  ;  if  they  break  my  flatutes  and  keep 
not  my  commandments  ;  then  will  I  vifit  their 
tranfgrefhons  with  the  rod,  and  their  iniquity 
with  ftripes.  Nevcrthelefs  my  loving  kindnefs 
will  I  not  utterly  take  from  him,  nor  fuifcr  my 
faithfulnefs  to  fail.  My  covenant  will  1  not 
jljreak,  nor  alter  the  thing  that  is  gone  out  of 
my  lips." 

II.  We  will  next  confider  the  means,  by  which 
the  light  of  V  hriftians  ought  to  fhine,  in  the  midft 
of  an  unholy  and  perverfe  world. 

And,  in  general,  this  is  to  be  done  by  every 
.thing  that  is  evidential  of  their  own  fnicere  be- 
lief ;  by  every  thing  that  indicates  holinefs  of 
heart  and  Hfe,  and  that  there  is  a  comfort  even 
in  the  prefent  world,  by  ferving  God,  which  is 
Aiperior  to  all  the  pleafures  of  finning. 

Jesus  Christ  fpake  of  the  world  as  being 
oppofed  to  him  and  his  caufe.  By  the  world  he 
meant  the  irreligious  part  of  men.    The  light  of 


1 10      Chrijiiam  a  light  in  the  world.     Vol.  II. 

Chriftians,  when  it  fhines  by  proper  means,  evi- 
dences their  difference  from  the  world,  and  their 
belief,  love  and  pradice  of  Christ's  dodrines. 
Alfo,  that  they  have  confecrated  themfelves  to 
his  caufe  and  glory,  feeling  the  power  of  his  doc- 
trines in  their  hearts,  whereby  they  are  convinced 
that  it  is  wife,  right  and  happyfying,  to  be  his 
true  fervants. 

1  ft.  The  light  of  Chriftians  ought  to  Ihine  by  an 
C5i:plicit  acknowledgment  of  all  the  revealed  doc- 
trines of  truth  ;  and  that  they  come  with  fufficlent 
•divine  authortity  to  control  the  faith  and  bind 
the  praftice  of  men. 

A  Chriftian  is  very  explicitly  defined  in  the 
fcriptures,  to  be  one  who  believes  the  dodrines 
and  obeys  thelaws  of  Christ.  There  always  have 
been  a  happy  few  in  the  world,  who  have  exem- 
plified this  in  their  articles  of  belief,  and  in  their 
lives.  But  the  name  of  Chriftian,  is  many  times 
ufed  in  a  vague  fenfe ;  fometimes  meaning  no 
more  than  the  place  of  a  perfon's  birth,  or  the 
general  profeffion  of  the  people  among  whom 
he  dwells,  or  the  opinions  of  his  anceftors  in 
diftindion  from  others.  Among  a  number  of 
caufes  this  vague  ufe  of  the  word  is  one,  which 
leads  fome  to  fuppofe,  they  need  not  be  very 
careful  to  believe  all  the  dodrines  of  Chriftian 
revelation.  But  in  this  way  the  light  of  Chrif- 
tians cannot  ftiine.  There  is  the  beauty  and 
harmony  of  a  plan  in  the  divine  fcheme  of  doc- 
trines— they  are  all  moft  glorious  for  God — 
moft  for  the  happlnefs  of  the  univerfe — and  moft 
for  the  good  of  thofe  who  love  them.  The  con- 
fiftency  of  thefe  dodrines  depends  on  their 
connection,  fo  that  by  breaking  the  fcheme  of 
divine  truth,   the  whole  is  rendered  we^k.— 


Serm^  VI.  Chrijiians  a  light  in  theiworld.     1 1 1 

Rejecting  part  of  the  Chriftian  revelation,  is 
virtuidly  cafting  away  the  whole. 

This  is  efpecially  the  cafe,  with  the  dodrines 
of  natural  and  total  depravity  ;  efficacious  and 
fandifying  grace  in  the  falvation  of  fmners  ; 
and  the  divine  fovereignty  in  his  counfels,  pro- 
vidence, and  the  whole  fcheme  of  Redeeming 
love.  Thefe  were  the  dodlrines  which  Christ 
and  his  apoftles  taught  moft  explicitly  ;  and  the 
light  of  Christ  and  his  apoftles  (hone,  by  the 
plain  manner  in  which  they  urged  them  on  the 
underftanding  and  confciences  of  men.  If  the 
feveral  parts  of  the  Chriftian  fcheme  be  feparated, 
its  light  is  gone  ;  God  is  not  glorified  ;  the 
heart  is  not  cleanfed  and  comforted  ;  neither  is 
a  guilty  confcience  purified.  Let  thefe  do£lrines 
be  rejeded,  and  whatever  light  fhines,  it  is  not 
the  Chriftian  light.  Therefore,  for  the  Chrif- 
tian light  to  fliine,  there  inufl  be  an  explicit 
acknowledgment  of  all  the  doftrines  of  reve- 
lation. 

1 1  is  in  vain  to  fay,  that  a  man's  praftice  may 
be  good,  although  he  rejeds  fome  of  the  pecu- 
liar doctrines  of  Chriftianity.  It  is  true,  that 
doing  this,  his  practice  may  be  good  for  fome 
purpofes  and  ends ;  but  it  is  not  good  for  the 
purpofe  of  bringing  him  to  final  happinefs  as  a 
follower  of  Christ.  He  may  have  the  fhining 
light  of  a  moral  Heathen  ;  but  not  of  an  evan- 
gelical believer,  and  it  is  this  which  Christ 
urged  in  the  text.  A  good  pradice,  in  the  fenfe 
of  the  holy  fcriptures,  extends  to  a  good  heart ; 
and  a  good  heart  will  delight  in  all  the  Chriftian 
doctrines.  God  will  judge  and  reward  men  by 
the  feelings  of  their  hearts,  as  much  as  by  certain 
vifible  actions  ;  and  their  rejection  of  the  doc- 
trines he  hath  declared,  is  in  his  fight  a  practical. 
lin=     Alfo,  it  hath  always  been  found,  that  de- 


113        Chrifiians  a  light  in  the  world*    Vol.  H. 

nying  true  doftrines,  doth  in  fome  way,  lead  i6 
affeclions  and  external  a£lions  that  are  bad. 

DouBfi^Ess  fome,  who  are  real  Chriftians, 
have  been  fo  much  afraid  to  exprefs  their  fmcere 
and  cordial  belief  of  fome  weighty  gofpel  doc- 
trines, as  hath  prevented  their  Chriftian  light 
fliining.  They  may  have  done  this  through  com- 
plaifance  to  the  opinions  of  others,  although  they 
felt  their  own  judgment  convinced  ;  or  from  a 
hope,  that  by  yielding  fome  things,  they  might 
gain  others  to  believe  the  truth  in  part,  or  from 
a  fear,  that  by  fpeaking  plainly,  they  {hould 
croud  them  into  greater  extremes  of  error.  But 
this  kind  of  temporizing,  was  never  found  to 
have  a  falutary  effeft.  The  erroneous  are  never 
reclaimed,  by  meeting  them  half  way  in  their 
falfe  opinions.  It  never  was  Christ's  manner 
to  do  thus ;  and  the  apoflles  called  men's  cori* 
fciences  to  witnefs,  that  they  had  declared  the 
whole  counfel  of  God.  By  this,  it  ;s  not  meant 
to  take  av/ay  the  diflinftion  between  prudence 
and  imprudence,  in  declaring  the  truth.  There 
are  prayer  times  and  places,  and  a  moil  fuitable 
manner  of  acknowledging  our  belief  of  Christ's 
dodrines ;  and  it  ought  to  be  done  in  meeknefs 
and  fear  ;  but  is  never  to  be  neglected. 

2.  The  light  of  Chrifiians  ought  to  fiiine  by 
their  good  works.  The  reafons  annexed  to  the 
precept  in  the  text,  is,  "  that  men  might  fee  their 
good  works  and  thus  be  induced  to  glorify  God." 
I  fliall  conlider  good  works  as  including  both 
pious  and  evangelical  exercifes  of  heart,  and 
the  vifible  duties  of  a  moral  life  ;  or  a  fanftified 
heart  and  practice.  In  the  holy  fcriptures,  the 
term  works,  often  hath  this  extenfivefignification. 
There  is  a  fenfe,  in  which  pious  and  evangelical 
exercifes  of  the  heart  may  be  feen.  Through' 
the  medium  of  external  actions  and  %nsj  tfr-e 


Serm.  VI.  Chriftiam  a  light  in  the  world,       1 1 3 

heart  may  be  fo  feen,  as  to  give  a  fatisfaftory 
knowledge  of  its  moral  qualities,  its  pleafurcs 
and  its  averfions. 

I  ft.  The  regular  practice  of  all  external  du» 
ties,  that  are  due  to  God  and  men,  is  necefiary, 
that  the  Chriftian*s  light  may  fhine.  An  immoral 
life,  or  neglect  of  fuch  external  duties  as  are 
commanded  in  the  divine  law,  is  the  mofh  pal- 
pable evidence  of  irreligion.  The  condudt  of 
fuch  perfons  is  all  darknefs.  There  is  not  in 
them,  even  that  common  light,  which  fhows  the 
excellency  of  a  rational  nature  ;  but  the  intelli- 
gence which  they  poflefs,  feems  to  be  thrown 
away,  and  to  have  become  worfe  than  ufelefs  to 
themfelves  and  to  fociety. 

The  commiffion  of  crimes,  and  omifllon  of 
external  duties,  in  thofe  inftances  where  it  be- 
comes general  and  habitual,  makes  the  exiftenc« 
of  the  creature,  fo  far  as  he  follows  his  own  dif- 
poTitions,  to  be  a  real  evil  to  the  univerfe ;  and 
the  only  confideration  which  alleviates  this  gloom, 
is,  that  the  infinite  power  and  wafdom  of  Gox> 
can  control,  and  bring  good  out  of  evil. 

Further.  The  commiffion  of  crimes  and 
omifiion  of  external  duties,  fhows  the  heart  to 
be  dark  with  fni. 

Although  men  may  do  things,  which  are  vif- 
ibly  commendable  and  beneftcial,  when  actuated 
by  fmful  motives ;  yet  it  is  not  pofilble  that  a  good 
heart  fliould  habitually  commit  crimes,  and 
omit  vifible  duties. — A  good  heart  confifts, 
among  other  things,  in  abhorring  crimes  and 
iO\ing  the  external  duties  of  religion  ;  and  it  h 
not  poffible,  that  men  ihould  habitually  do  things 
^'hich  they  abhor,  and  omit  to  do  things  which 
they  love.  By  fuch  evidence,  the  heart  is  proved 
to  be  bad,  and  full  of  darknefs— to  have  no  fight 

P 


114       Chrijiians  a  light  in  the  world.     Vol.  II. 

of  the  moral  beauty  of  hollnefs  and  truth — and 
no  fenfe  of  the  excellency  of  the  gofpel  fchcme. 
Thofe  who  have  no  light  in  themfelves  cannot 
be  a  light  to  others.  Though  thsy  call  themfelves 
Chriflians  by  the  place  of  their  birth  or  ancef- 
try,  they  are  the  highefl:  diflionor  and  injury  to 
the  caufe  of  Christ.  Such  Chriftians  as  thefc, 
have  been  the  means  of  prejudicing  millions  of 
Heathen  againft  the  pure  dodtrines  of  Christ  ; 
and  will  fall  far  below  them  in  a  ftate  of  mifery. 

Further.  The  Chrlftian  law  enjoins  a  mofl 
pure  fyftem  of  morality,  in  all  the  vifible  du- 
ties, which  conduce  to  the  glory  of  God,  the 
promotion  of  his  caufe,  and  the  happinefs  of  men 
in  fociety.  All  manner  of  vifible  worfhip  is  di- 
rected ;  prayer  and  praife  ;  every  expreflion  of 
a  fenfe  of  depcndance,  and  love  and  delight  in 
the  Lord  ;  every  expreflion  of  a  fenfe  that  he 
hath  in  his  nature  infinite  and  eternal  lovelinefk. 
The  ads  of  religious  worfliip,  and  the  Chriftian 
ordinances  are  defigned  as  an  expreflion  of  thefe 
duties  of  the  heart.  Alfo  the  Chriftian  law  of 
morality  enjoins  all  external  duties  by  which 
fociety  is  made  happy  ;  and  all  truth,  juftice 
and  benificence,  in  all  the  variety  of  relations 
fubfifting  between  men,  and  in  all  poflible  modes 
of  pra£lical,  expreflion.  The  law  is  fummed  up 
in  the  incomparable  rules  of  Christ.  "Thou 
(halt  love  thy  neighbor  as  thyfelf."  "  Whatfo- 
cver  ye  would  that  men  fliould  do  to  you,  do  ye 
even  fo  to  them."  Chriftian  Churches  are  di- 
reded  to  purge  themfelves  from  thofe,  who  do 
not  obferve  thefe  things.  They  are  told  that  a 
negled  of  thefe  external  duties,  is  evidence  they 
have  not  that  faith  and  repentance,  to  which  the 
gofpel  promifes  are  made.  Alfo,  that  fuch  arc 
not  worthy  of  being  counted  members  of  the 


$crm.  VI.  Chrijilans  a  light  in  the  world,      1 1 5 

vifible  kingdom  on  earth  ;  and  that  much  lefs- 
have  they  any  right  to  expect  an  entrance  into' 
glory.    How  can  fuch  exped  to  find  an  eternity 
of  holinefs  in  heart  and  practice  agreeable  to 
them  ? 

Therefore,  a  life  of  ftrid:  morality,  and  regu- 
lar obfervance  of  all  the  laws  and  ordinances  of 
Christ,  mufl:  be  confidercd  as  neceifary  to  the 
Chriftian  light.  Where  this  is  wanting,  there 
can  be  no  fubftitute.  Where  this  is  wanting, 
all  pretences  to  high  piety  ;  all  apparent  fervor 
in  favor  of  experimental  religion  ;  and  an  ima- 
gination of  being  the  frequent  fubjetSls  of  com- 
munion with  God  ;  and  of  exceeding  joys  and 
tranfports,  will  be  of  no  avail,  either  as  evidence 
of  perfonal  fincerity,  or  as  a  light  ihining  to  illuf- 
trate  the  glory  of  God*s  goodnefs  and  power 
in  forming  a  people  for  himfelf.  The  appear* 
ance  of  fuch  perfons  in  the  eyes  of  the  world,  is 
io  far  from  being  a  light,  that  it  calls  a  dark 
ihade  over  Chriftianity.  Men  will  never  believe 
thefe  prctcnfions  to  inward  and  hidden  hoHnefs 
to  be  true,  which  are  not  evidenced  by  an  exter* 
nal  holinefs  of  practice.  A  profeffion  of  fecret 
communion  with  God,  while  there  is  an  open 
communion  with  the  workers  of  iniquity,  is  not 
to  be  credited. 

I  OUGHT  alfo  here  to  obferve  that  there  may 
be  much  punftuality  in  tything  mint,  annife 
and  cummin,  fo  as  to  make  a  very  fpecious  ex- 
ternal appearance,  while  there  is  an  evident  want 
of  love  to  God,  of  deep  humility  before  him  ;  or 
there  may  be  the  pride  of  affefted  humility.  A 
man  may  profefs  to  have  a  heavenly  honefty,  and 
efcape  the  law  in  all  his  dealings,  and  (till  every 
perfon  difcover  dilhonefly  in  his  heart.  He  may 
pray  eloquently  on  public  ocealions,  and  be  aw- 
fully profane,  in  the  hour  of  ungoverned  paffionj 


II 6       dhrijiians  a  llghi  in  the  nvorld.     Vol.  IF, 

\<'hen  his  avaricious  feelings  are  not  gratified. 
But  he  who  is  not  a  Chriltian  in  private,  is  not 
really  one  in  public,  and  the  bird  of  the  air  will 
cauie  his  fecret  fms  to  be  fufpefted.  Such,  in 
the  opinion  of  the  world,  cannot  have  any  Chrif- 
tian  light  belonging  to  them. 

There  are  others,  who  carefully  abftain  from 
Crimes,  but  are  not  attentive  to  comamnded  ex- 
ternal duties.  If  they  can  avoid  remarkable  fms 
of  commilTion,  they  make  light  of  the  fms  of 
dmiflion,  and  conllantly  live  in  them.  'Ihefe 
are  not  Chriftians,  neither  doth  their  light  fhine 
before  men,  fo  that  they  will  glorify  our  Father 
who  is  in  heaven.  A  true  Chrillian  is  as  care- 
ful to  perform  the  duties  which  are  enjoined,  and 
the  ordinances  v.'hich  are  inftituted  ;  as  he  is  to 
abflain  from  forbidden  crimes.  His  abftinence 
trom_  crimes  arifes  from  a  love  of  God  ;  and 
where  God  is  admired,  the  duties  which  he  hath 
direfted,  and  which  promote  his  vifible  honor 
will  not  be  omitted.  The  principle  of  love,  which 
governs  the  heart,  will  lead  men  carefully  to 
obey  the  whole  law  ;  and  where  fuch  obedi- 
ence is  wanting,  there  is  no  Chriftian  light. 
What  then  fliall  we  fay  of  thofe  profeffors,  and 
indeed  there  are  many  of  this  defcription  ;  who, 
m  the  language  of  the  world,  live  harmlefs  lives, 
but  omit  many  Chriftian  duties  ?  They  are  remifs 
in  their  attendance  on  the  worfliip  of  the  fan6lu- 
ary  ;  but  more  remifs  in  the  worfliip  of  the  fam- 
ily and  clofet.  They  are  altogether  negleftiul 
of  gofpel  ordinances.  It  might  be  thought  pre- 
fumptuous  abfolutely  to  fay  they  are  no  Chrif- 
tians  ;  flill  it  is  fafe  to  affert,  that  they  are  either 
awfully  deceived,  or  in  fuch  a  ftate  of  backflid- 
ing,  that  they  rather  fliame  than  honor  the 
Chriftian  name.  Arc  there  any  fuch  who  read  ? 
Do  you  think  that  you  are  Chriftians  indeed  i* 


Serm.  VI.  Chrijiians  a  light  in  the  ijnorld.     117 

Is  it  not  prefumptuous  for  you  to  hope  on  fuch 
low  evidence  ?  Or  if  you  have  a  fpark  of  love, 
are  you  not  grieved,  and  do  you  not  mourn  over 
yourfelves,  that  th  re  isfo  Httle  of  the  Chriltian 
in  your  character;  and  that  the  caufe  of  Christ, 
who  hath  died  to  fave  men,  is  more  injured  than 
benefitted  by  your  appearance  ?  Or  when  you 
confider  yourfelves  the  block  of  ftumbling,  over 
•ft^hich  others  fall,  do  you  not  condemn  your- 
felves and  commiferate  their  cafe  ?  It  cannot  be 
doubted,  but  that  grace  faves  fome,  over  whofe 
unchriftian  conduct,  others  have  fturnbled  and 
fallen  to  ruin  ;  ftill  1  beheve  that  fuch  will  be 
faved  with  great  difficulty.  There  is  reafon  to 
think  that  they  m.uil  meet  with  many  forrows  ; 
and  that  when  they  come  to  the  world  of  glory^ 
they  will  appear  to  be  among  the  moil  eminent 
monuments  of  undeferved  grace.  Perhaps  it 
will  be  faid  through  eternity,  although  this  man 
is  faved  that  grace  might  be  magnified,  he  was 
the  guilty  caufe  through  which  fome  of  thofe 
who  are  now  in  mifery  came  to  their  dreadful 
end.  Nothing  but  the  idea,  that  all  falvation  is 
of  free  grace,  can  render  probable  the  final  fal- 
vation of  thofe,  who  with  a  Chriflian  profeffion 
have  been  the  inftruments  and  means  of  deflroy- 
ing  others. 

1.  That  the  Chriflian  light  may  fhine,  it  i$ 
neceflary  there  fliould  be  evidence  of  real  repent- 
ance, faith  and  love. 

Where  there  is  not  the  performance  of  exter- 
nal duties,  the  want  of  thefe  graces  is  fuffieiently 
evidenced.  But  there  may  be  a  performance  of 
external  duties,  as  thefe  are  commonly  defii>ed  ; 
tmd  flill  one  part  of  evidence  for  faith  arid  re- 
pentance be  v.anting.  It  was  before  faid,  that 
through  the    medi;un  of  external    adions  ot 


X 1 S        Chrijlians  a  light  in  the  world.    Vol.  It 

figns  the  heart  may  be  fo  feen,  as  to  give  us  a 
latisfaftory  knowledge  of  its  moral  qualities,  it« 
pleafures  and  averfions.     It  is  alfo  certain,  there 
may  be  proud   and  felfifh  motives  for  the  per- 
formance of  external  duties.     A  man  may  be 
fo  placed,  that  the  vifible  appearance  of  religion 
is  necefiary  to  preferve  his  reputation  and  make 
him  influential  among  his  neighbors ;   and  al- 
though he  hath  no  love  of  God,  he  may  imitate 
the  vifible  duties  of  thofe  who  have  it,  being 
moved  by  the  love  of  reputation  or  fome  worldly 
advantage.   Or  his  confcience  may  accufe,  mak- 
ing him  afraid  of  eternal  death  ;  and  having  by 
experience,  no  knowledge  of  the  feelings  there 
are  in  Chriftian  love,  he  may  fuppofe  the  per- 
formance of  fome  vifible   duties   is   all  that  is 
meant  in  the  divine  law.     Thus  he  may  be  very 
regular  in  certain  duties.     The  want  of  thefe 
duties,  would  certainly  evidence  a  want  of  grace ; 
but  the  performance  may  come  from  pride  ani 
felfilhnefs.     Thefe,  and  other   caufes  may  pro- 
duce, that  a  perfon's  vifible  conduft  be  fuch, 
there  cannot  be  a  charge  of  crimes,  nor  charge- 
able  omilTion  ;  but  ftill,  fomething  is  wanting 
to  convince  experienced  perfons,  of  a  real  love, 
repentance  and  faith. 

There  are  a  thoufand  minute  circumftances 
in  appearance,  in  actions  and  in  words,  which 
pidure  the  heart  to  the  knowledge  and  judg- 
ment of  others,  and  efpecially  of  thofe  who  are 
deeply  experienced  in  the  temper  and  character 
that  is  defcribed.  For  the  clear  fhining  of  Chrif- 
tian light,  the  whole  vifible  appearance  ought  to 
be  fuch  as  fhows  the  mind  to  be  folemnized — the 
heart  to  be  filled  with  reverence,  humility  and 
love,  and  the  whole  foul  confecrated  to  the  fer- 
vice  of  God. 


Serrri.  VI.  Chrijiians  a  light  in  the  world.      1 1 9 

•  Onb  facred  defcription  of  the  Chriftian's  ap- 
pearance is,  "  for  our  converfation  is  in  heaven, 
from  whence  alfo  we  look  for  the  Saviour,  the 
Lord  Jesus  Christ.'*  Much  is  implied  in  the 
appearance  of  a  converfation  in  heaven.  It 
Ihows  the  foul  to  be  joined  in  a  vital  union  of 
love  to  God  and  the  Redeemer ;  to  be  weaned 
from  the  world,  and  from  felf  ;  that  the  hopes 
are  taken  oif  from  prefent  things  and  placed  on 
things  to  come  ;  and  that  the  moft  delightful 
pleafures  are  found  in  a  union  with  Christ, 
communion  with  Cod,  and  the  daily  and  regular 
performance  of  religious  duty. 

Another  defcription  of  the  Chriftian*s  ap- 
|)earance  in  this  world,  may  be  gathered  from 
the  following  words,  '*  for  here  have  we  no  con- 
tinuing city,  but  we  feek  one  to  come." 

There  is  fomething  in  the  men  ©f  the  world, 
libwever  regular  their  converfation  may  be, 
which  intimates  that  they  look  to  the  things  of 
time  for  their  honor  and  happinefs.  If  they  be 
moral ;  if  they  be  ferious  ;  or  if  they  feem  to 
have  fome  regard  of  God  and  his  providence,  it 
is  on  worldly  principles,  and  for  a  worldly  caufe, 
that  this  takes  place.  Their  weanednefs  is  from 
certain  pleafures  and  expectations,  rather  than 
from  the  world  itfelf.  The  man's  appearance 
fpeaks  great  attachment  to  the  world,  in  the 
midft  of  all  his  religion.  Perhaps  he  will  not 
be  caught  converfmg  on  trifles,  and  nothing  be- 
low great  worldly  interefts  engage  his  mind,  and 
thefe  by  the  felfifh  interefts  of  all  around  him 
are  fanftified  as  very  important  ;  but  bring  an 
eternity  before  him,  he  is  as  filent  as  though  he 
never  knew  of  a  life  to  come.  In  this  man  there 
is  no  light.  He  doth  not  feel  as  though  we  have 
no  continuing  city  here,  nor  doth  he  feek  one 


I20        Chrijiians  a  light  in  the  world.     Vol.  II, 

to  come. While  hefeparates  from  th^eflive 

and  gay,  and  is  vifibly  on  the  fide  of  religion,  ta 
give  to  himfelf  dignity  of  character,  and  k^ep 
up  that  order,  which  is  necelfary  for  his  world- 
ly intereft,  the  city  to  come  is  quite  out  of  his 
view,  and  he  feeketh  not  for  it.  Many  of  the 
aged,  whofe  appetites  are  cooled  by  the  decays  of 
nature,  or  by  difappointment  and  the  worldly 
wifdom  of  experience  ;  and  feme  of  thofe  are 
in  great  authority,  come  under  this  defcription. 
They  are  not  weaned  from  the  world,  although 
they  do  not  enter  into  its  extravagant  follies. 
This  may  be  called  a  fobriety  of  the  world,  and 
perhaps  there  is  added  to  it  a  vifible  appearance 
OR  the  fide  of  religion  ;  but  with  great  cautiouf- 
nefs,  left  it  be  a  religion  which  hath  too  much 
warmth  and  fervor  ;  and  too  much  appearance 
of  devotion.  They  fear  too  many  feafons  of 
worfhip,  left  men  fhould  become  diflipated  by 
frequent  praying  to  God,  or  lofe  too  great  a  por- 
tion of  their  time  from  worldly  concerns,  or 
become  gloomy  by  thinking  of  that  eternity, 
which  the  fcriptures  call  their  home,  and  which 
all  of  them  muft  foon,  very  foon  inhabit.  This 
is  not  feeking  a  city  to  come. 

The  Chriftian  whofe  light  fliines  before  men, 
is  far  different  in  his  appearance.  His  whole 
appearance  teftifies  that  it  is  his  delight  to  think 
of  God — to  confider  him  as  a  near,  and  all  pre- 
fent  Deity — and  to  feel  himfelf  by  the  flight  of 
days,  conftantiy  approaching  to  the  moment, 
when  a  clearer  fight  of  divine  holinefs  will  pof- 
fefs  his  whole  foul. — His  whole  appearance  wit- 
neifes  a  weanednefs  from  the  Vv'orld,  and  tho- 
rough conviction  by  having  found  a  better  good, 
that  there  is  nothing  on  earth  deferving  his  anx- 
iety and  fervilc  labors  ;  and  if  he  can  go  through 
the  world  with  competence,  he  hath  received 


Serm.  VI.  Chrljliam  a  light  in  the  world.     121 

the  highpr  good  it  can  ever  give : — His  whole 
appearance  c edifies  deep  humility,  a  conflant 
fenfe.of  unworthinefs  and  dependance  on  God, 
and  mat  his  affedions  are  placed  on  things  above, 
and  not  on  things  on  the  earth.  Thefe  apparent 
breathings  of  foul  for  the  fruition  and  holy  en- 
joyments of  heaven,  when  joined  with  a  regular 
performance  of  all  external  duties,  will  make 
that  Chriftian  light,  which  the  text  enjoins.— 
A  merely  moral  life,  unlefs  joined  with  the  evi- 
dent appearance  of  a  fandified  heart,  doth  not 
conftitute  the  fhining  light  of  a  Chriilian  Hfe. 

There  are  many  things,  not  yet  noticed, 
which  might  be  inftru^lively  mentioned  ;  but 
fome  of  them  are  fo  neceifary  for  a  Chriftian 
converfation,  and  for  convincing  the  world  there 
is  a  reality  in  religion,  that  it  would  be  criminal 
to  pafs  them  by  without  notice. 

All  the  pious  followers  of  Christ,  do  both 
feel  and  manifeft  an  anxious  defire,  for  the  fal- 
vation  of  thofe,  who  appear  to  them  to  be  going 
down  the  road  to  death.  Christ  gave  himfelf 
to  die  for  us,  while  we  were  yet  enemies.  He 
prayed  for  thofe  who  were  crucifying  him,  "  Fa- 
ther forgive  them,  they  know  not  what  they  do.*' 
Paul,  the  moft  eminent  apoftle,  in  view  of  the 
perifliing  ftate  of  his  own  nation,  who  had  re- 
jeCted  Christ,  faid,  "  I  fay  the  truth  in  Christ, 
I  lie  not,  my  confcience  alfo  bearing  me  witnefs 
in  the  Holy  Ghoft,  that  I  have  great  heavinefs 
and  continual  forrow  in  my  hearts  For  I  could 
wifli  that  myfelf  were  accurfed  from  Christ, 
for  my  brethren,  mv  kinfmen  according  to  the 
flelli.'^ 

After  the  Ifraelites  had  fmned  againft  God 
by  moft  awful  idolatry,  Mofes  prayed  for  them, 
ia  the  following  remarkable  words,  "  And  Mo- 


122       Chrijimns  a  light  in  the  world.     Vol.  IL 

fes  returned  unto  the  Lord  and  fald,  oh'^his  peo- 
ple hath  finned  a  great  fin,  and  have  made  them 
gods  of  gold.  Yet  now,  if  thou  wilt  forgive  their 
fin, — and  if  not,  blot  me,  1  pray  thee,  out  of  the 
book  which  thou  haft  written."  Whatever  may 
be  faid  of  thefe  expreffions,  by  fome  who  do 
not  feel  the  yearnings  of  benevolence  over  their 
perifhing  fellow  creatures  ;  this  may  certainly 
be  determined,  that  all  the  children  of  God  have 
a  ftrong  defire  for  the  falvation  of  thofe,  whom 
they  fee  to  be  perifhing.  They  will  exprefs  this 
defire  freely,  and  ufe  all  the  means  placed  with- 
in their  power  to  refcue  them.  They  will  watch 
for  an  opportune  feafon  of  fpeaking  ;  will  in- 
treat,  inflrudt  and  pray.  To  them  every  foul 
will  appear  of  infinite  worth,  and  the  bowels  of 
their  compaflion,  inftead  of  being  confined  to 
brethren,  children  and  friends,  will  move  over 
all  the  perifliing  human  race.  They  will  not 
defpife  the  foul  of  a  diflant  Heathen,  although 
he  may  be  uncivilized  ;  but  pray  and  ufe  the  ap- 
pointed means  of  inflrudion,  and  liberally  con- 
tribute their  own  mite  to  accomplifh  fo  bleffed  a 
defign.  There  is  a  kind  of  benevolence,  common 
in  this  day,  where  civilized  refinement  is  fubfli- 
tutedinthe  place  of  true  piety,  which  pities  and 
liberally  fupplies  the  wants  of  men,  and  mourns 
over  the  pains  of  their  bodies,  and  feems,  in 
fome  inftances,  to  be  like  goodnefs  itfelf ;  but  yet 
hath  no  concern  for  their  fouls.  This  care  for 
the  body  and  for  temporal  interefts,  is  doubtlefs 
to  be  commended,  and  encouraged  by  all  poflible 
means ;  and  it  fhows  as  perfect  a  Hate  of  fociety, 
as  can  be,  without  a  holy  love  of  God  and  men. 
But  it  goes  no  further  than  Paul  meant,  when 
he  faid,  "  though  I  beflow  all  my  goods  to  feed 
the  poor,  and  though  I  give  my  body  to  be 


Serm.  VI.  Chrijiians  a  light  in  the  world.      123 

burned,  and  have  not   charity,  it  profiteth  me 
nothing." 

True  Chriflian  charity  extends  to  the  fouls 
of  men,  and  is  more  anxious  for  their  eternal, 
than  for  their  temporal  well  being.  While  it 
overlooks  not  the  good  of  time  ;  it  is  more  anx- 
ious for  the  eternal  good  of  men.  Where  the 
Chriflian  light  fhines,  there  will  always  be  this 
defire  for  the  falvation  of  men,  and  every  means 
will  be  purfued,  which  God  may  probably  blefs 
with  the  accompanying  influences  of  the  Spirit. 

It  is  alfo  neceifary  for  the  fhining  of  a  Chrif- 
tian  light,  to  have  that  fervor  of  love  and  fixed 
confidence  in  God,  which  will  bear  up  the  foul 
under  reproach  and  trials,  for  the  fake  and  caufe 
of  Christ. 

Christ  told  his  difciples,  "  if  they  have  per- 
fecuted  me  they  will  perfecute  you."  We  are 
forewarned  "all  that  will  live  godly  in  Christ 
Jesus,  fliall  fufter  perfecuticn."  The  prefent, 
and  every  pafl  ftate  of  the  Church,  hath  corref- 
ponded  with  this  defcription.  In  every  age, 
thofe  who  have  fervently  efpoufed  the  caufe  of 
praftical  and  experimental  gcdlinefs,  have  there- 
by found  themfelves  expofed  to  many  bitter  at^ 
tacks  on  their  reputation,  on  their  earthly  peace, 
and  often  even  on  their  lives.  In  fuch  cafes,  the 
Chriflian  who  means  to  honor  his  profeffion, 
and  illuflrate  the  nature  and  power  of  religion  in 
the  heart,  mufl  not  fhrink  before  worldly  evils. 
Thus  to  fhrink  before  evil  is  denying  Christ 
before  men,  and  of  fuch  it  is  faid,  that  Christ 
will  deny  them  in  the  prefence  of  his  Father  and 
of  his  holy  angels-  The  power  of  a  Chriflian 
example  and  light,  fnining  in  the  manner  I  have 
defcribed,  is  exceeding  great  to  convince  men, 
to  awaken  their  guilty  confciences,  and  allure 


124        Chr-lflians  a  light  in  the  world,    ^5ol.  11, 

them  to  the  pradice  of  the  truth.  Such  exam- 
ples do  often  act  more  powerfully  on  the  minds 
of  mankind,  than  any  thing  which  can  be  faid 
from  the  prefs  or  the  pulpit.  They  delineate 
Chriflian  goodnefs,  in  a  manner,  which  all  muft 
acknowledge  to  be  excellent.  They  teach  the 
reality  and  poffibility  of  the  virtues  which  are 
commanded ;  and  while  they  alarm  the  con- 
fciences  of  the  ungodly,  and  fhov/  the  beautv  of 
virtue ;  they  have  an  attractive  force  to  draw 
weaker  Chriftians  on  to  imJtation.  Therefore, 
Christ  faid  to  his  difciples,  "  ye  are  the  light 
of  the  world — ye  are,  by  your  profeflion,  like  a 
city  placed  on  an  hill,  and  cannot  be  hid.  Your 
appearance  will  be  feen  at  a  diftance,  much  far- 
ther than  you  imagine,  and  if  the  Hght  fliines, 
the  good  will  be  great  to  the  fouls  of  men  ;  but 
if  the  light  which  is  in  you  be  darknefs,  how 
great  is  that  darknefs'* — a  darknefs  that  will  be- 
guile your  own  fteps,  and  bewilder  others  to  an 
everlafting  ruin.    Therefore  let  your  light  fhine. 

III.  In  defcribing  how  the  Chriftian  light 
ought  to  fhine,  we  have  often  adverted  to  the 
confequences,  that  are  depending  upon  the  obe- 
dience of  Chriftians  ;  but  it  may  be  proper, 
more  particularly  to  confider  them. 

The  text  faith,  that  they  may  fee  your  gocd 
works ^  and  glorify  your  Father  which  is  in  heaven. 

I  ft.  Thus  God  will  be  glorified. 

The  efTential,  infinite  and  eternal  glory  of 
God,  can  be  neither  increafcd  or  diminiihed. 
The  Lord  is  always  the  fame ;  always  infinitely 
full  in  glory,  beauty  and  bleffednefs.  But  his  de- 
clarative glory  is  not  always  the  fame,  and  may 
be  increafed  or  diminifned  by  means.  'The  de- 
clarative glory  or  m.anifeftation  of  his  fulnefs,  is 
meant,  whenever  creatures  are  direfted  to  glori-    | 


Scfm.  VI.  Chrijtians  a  light  in  the  world.      125 

fy  him ;  for  they  cannot  add  to  his  natural  ful- 
nefs,  moral  reditude  and  unchanging  blifs.  But 
the  declarative  glory  of  God  may  be  advanced 
by  the  obedience,  and  fliining  light  of  his  chil- 
dren, when  they  keep  his  commandments  aPnd 
walk  in  the  (teps  of  their  Redeemer.  By  his 
grace  he  makes  them  conformed  to  himfelf  in  a 
low  degree,  and  though  the  image  be  weak  in- 
deed, fomething  may  be  Icariled  from  it  of  the 
nature  of  hohnefs.  As  he  is,  fo  they  fhall  be 
according  to  the  meafure  of  their  finite  natures  ; 
and  that  work  is  now  begun,  which  Hiall  by  the 
mighty  power  of  grace,  end  in  eternal  and  glo- 
rious perfection. 

But  the  efpecial  manner,  in  which  God  is 
glorified  by  the  obedience  of  his  faints,  is  from 
a  fight  of  his  mighty  efficiency  and  grace,  in 
making  his  children  obedient,  and  in  forgiving 
them. 

:;  Paul  indefcibing  the  day  of  judgment,  faid, 
*'  when  he  fhall  come  to  be  glorified  in  his 
faints  and  admired  in  them  who  believe."  In  that 
day,  there  will  be  an  admirable  difplay  of  the 
power,  wifdom  and  goodnefs  of  God,  in  forming 
his  redeemed  Church  from  among  the  guilty 
children  of  men,  all  of  whom  deferved  to  be 
configned  to  eternal  mifery.  Then  will  appear- 
the  glory  of  his  wifdom,  in  concerting  a  way  of 
falvation,  by  the  expenfive  means  of  the  incarna- 
tion, obedience,  and  blood  of  his  own  Son.  Then 
will  be  feen  the  glory  of  his  jufHce,  in>  the  pierc- 
ing fword  that  awoke  againfl  the  man  who 
was  his  fellow— in  the  pains,  pangs  and  death  of 
a  divine  perfon,  whoin  himfelf  was  fpotlefs,  but 
muft  fuffer  and  die  an  ignominious  death,  when 
flanding  in  the  place  of  finners.  Then  will  be 
feen  the  glory  of  his  goodnefs,  O  wonderful 
goodnefs !  that  could  lioop  fo  low  as  to  chufe 


126      Chrijiians  a  light  in  the  world.     Vol.  II, 

finners — die  for  fmners  and  enemies — follow 
rebellious  creatures  through  their  crooked  ways, 
with  the  long  offered  grace  of  the  gofpel — and 
apply  the  benefits  of  his  grace  to  their  rebellious 
hearts.  It  will  appear  that  this  application  was 
made  when  they  were  oppofed  and  hating  his 
government,  and  had  never  in  their  own  hearts 
wifhed  for  fuch  a  heaven  as  he  had  long  offered. 
Thus,  at  the  great  and  final  day,  the  efficacious 
grace  of  God,  and  his  free  and  undeferved  mer- 
cy, will  be  glorified  in  his  faints  and  admired  in 
thofe,  who  are  found  to  be  believers. 

Something  of  the  fame  glory  of  God  may- 
be feen  in  his  called  ones  here  on  earth,  if  they 
are  obedient  and  obey  his  commandment,  let  your 
light  Jhine  before  men.  There  is  the  glory  of  free 
and  efficacious  grace,  applied  by  a  divine  power 
to  thofe,  who  are  not  only  unworthy,  but  aftu- 
ally  refifting  the  proffered  mercy.  There  is  the 
glory  of  offering  falvation  to  the  guilty — of 
making  them  confider,  when  they  wiffied  to  put 
confideration  at  a  diftance — of  convincing  them 
that  they  are  fmners— -and  bringing  them  to  lie 
low  at  the  foot  of  a  fovereign  God,  felf-condem- 
ned  and  juftly  condemned. — There  is  the  glory 
of  renewing  their  hearts,  and  giving  them  new 
views  of  the  beauty  of  holinefs,  new  views  of  God 
and  themfelves ;  new  pleafures,  hopes  and  defires. 
— The  glory  of  fpiritualizing  their  affedions,  and 
putting  ftrength  into  them  to  overcome  the  world 
through  the  imparted  aids  of  his  grace. — If  mea 
have  right  apprehenfions  of  the  total  depravity 
of  human  nature,  they  muff  fee  the  glory  of 
efficacious  grace  in  turning  evil  hearts  from  fin 
to  holinefs  ;  from  the  world  to  heaven,  and  from 
felf  and  its  advancement,  to  God  and  the  pro- 
motion of  his  glory. 


Scrm.  VI.  Chrijiians  a  light  in  the  world.     127 

The  inftance  of  Paul's  converfion,  hath  often 
been  improved  as  a  difplay  of  the  declarative 
glory  of  God,  and  of  the  efficacy  of  the  Spirit 
of  grace  in  the  converfion  of  finners.  It  cannot 
be  doubted  that  there  were  circumftances,  in  the 
manner  of  his  effedual  calling,  which  are  mofl: 
aptly  adduced  as  a  proof  of  Chriftianity,  and  which 
the  infidel  world  can  never  anfwer  ;  but  there 
is  a  proof  of  divine  power  and  grace  in  the  con- 
verfion of  every  fmncr,  which  is  fimilar  in  na- 
ture, though  not  attended  with  fuch  remarkable 
circumftances.  In  all  fmners,  there  muft  be  the 
fame  caufe  of  converfion  j  the  fame  exercife  of 
Almighty  power  ;  and  the  fame  wonderful  tran- 
sition of  the  affedions  from  felf  to  God,  and 
from  earth  with  its  enjoyments  to  heaven  and  its 
holy  praifes.  To  behold  finners  turning  from 
fin  and  the  world,  to  (jod  ;  to  fee  them  made 
heavenly  in  their  afFe£lions  and  pradice  ;  to 
obferve  how  they  are  ftrengthened  by  divine 
grace,  and  by  abiding  in  Christ,  is  an  eminent 
difplay  of  the  glorious  power  and  wifdom  of 
God.  Thus  he  is  glorified  by  the  jfhining  light, 
which  there  is  in  the  good  works  of  his  people. 
One  of  the  moft  convincing  confiderations  which 
finners  find,  and  which  awakens  their  confciences 
and  makes  them  fear  there  may  be  a  danger  in 
their  fecurity  and  in  their  unholy  lives,  is  to  fee 
the  patient,  holy,  and  rejoicing  lives  of  true 
Chriftians.  In  view  of  this,  they  cannot  but 
fay,  whence  this  doth  happen,  we  cannot  tell ! 
All  men  are  undoubtedly  alike  by  nature,  and 
to  fee  fome  delighting  in  God  himfelf  and  his 
worfhip,  appears  as  though  the  Lord  really 
dwelt  in  their  fouls.  Therefore  God,  and  his 
power  and  love  are  glorified  by  the  light  which 
Ihines  in  the  obedience  of  his  people. 


128         Chrijiians  a  light  in  the  world.    Vol.  II. 

sdly.  The  fhining  light  of  a  good  converfa- 
tion,  in  the  people  of  God,  is  one  of  thofe  means 
which  he  blefles  to  make  others  glorify  him. 

This  is  expreflcd  in  the  text,  "  Let  your  light 
fo  fhine  before  men,  that  they  may  fee  your 
good  works,  and  glorify  your  Father  which  is  in 
heaven."  The  power  of  a  Chriftian  example  to 
imprefs  the  minds  of  others,  hath  been  repeated- 
ly hinted  in  this  difcourfe. 

First,  it  is  a  fit  means  to  awaken  the  fecure — 
to  make  them  confider  their  own  depravity  and 
guilt — and  to  fhow  them  their  own  defects.  Al- 
though the  laws  of  Christ  are  the  rule,  by 
which  all  men  ought  to  try  and  judge  themfelves, 
we  find  by  experience  that  they  often  determine 
from  a  comparifon  with  others.  If  they  are  not 
worfe  than  others,  or  if  they  are  going  to  no 
worfe  end  than  others,  they  feel  fecure,  and 
think  that  a  reformation  in  heart  and  hfe  is  not 
neceflary.  Efpecially  if  fome  who  are  called 
Chriftians,  confort  with  them,  in  their  worldly 
fpirit  and  pradlice  ;  they  think  themfelves  to  be 
certainly  fafe.  If  they  can  equal  the  worft  part 
of  a  Chriftian  chara6ter,  and  be  as  circumfpeft 
as  they  be,  in  the  time  of  their  deepeft  backflid- 
ings,  they  fuppofe  themfelves  to  be  on  fafe 
ground.  This  is  one  way,  in  which  the  evil  con- 
verfation  of  profefTed  Chriftians  deftroys  the 
fouls  of  others. 

Another  unhappy  effeft  is,  that  the  unholy, 
on  feeing  a  low  and  worldly  condudl  in  Chrif- 
tians, do  wholly  diftDelieve  the  reality  of  religion. 
They  fay,  "  there  is  no  fuch  thing  as  piety,  for 
though  Chriftians  explain  their  own  law,  as  con- 
taining holy  aifeftions,  we  fee  nothing  of  this 
kind  in  them  j  and  muft  believe  the  explanation 
to  be  wrong  and  the  prttenfions  to  be  hypocrit- 
ical."   It  is  not  flrange,  that  fuch  an  improve- 


Serm.  VI.  Chri/iians  a  light  in  the  world,       129 

iBent  fhould  be  made  of  improper  condu6l  ixi 
profeffing  Chriftians.  Churches  are  a  collec 
tion  of  people,  gathered  profefTedly  according  to 
the  rules  and  laws  of  Christ,  and  the  nature 
of  the  inftitution  will  be  judged  of  by  the  appear- 
ance of  thofe  who  compofe  it. 

Secondly,  it  is  made  the  duty  of  Christ's 
people  mutually  to  watch,  each  over  the  other : 
and  to  ufe  thofe  means,  by  which  their  hearts  may- 
be mutually  warmed  in  love.  They  ought  to  ftir 
up  each  other's  pure  minds,  and  there  is  no  way 
in  which  it  can  more  effeftually  be  done,  thaa 
by  walking  as  children  of  the  light.  This  is  a 
means  which  God  is  pleafed  to  blefs.  There- 
fore, we  often  fee  the  flame  of  fervent  piety, 
appearing  to  catch  from  mind  to  mind  among 
the  called  in  Christ  Jesus.  On  this  account 
it  is  good,  often  to  fpeak  and  remind  each  other 
of  our  holy  calling,  and  of  the  duties  by  which 
We  may  honor  Christ  and  gather  fouls  into  his 
kingdom. 

The  people  of  Christ  ought  to  be  ferioufly 
afFeded  with  this  fubjed.  There  is  none  more 
neceifary  for  them  often  to  contemplate  ;  as  it  re- 
gards the  glory  of  God,  their  own  peace  and  the 
falvation  of  others.  Perhaps  there  is  no  other  fub- 
jed  of  fo  much  importance  as  this,  which  is 
negleded  by  fo  many.  The  unchriflian  condudt 
of  profeflbrs,  is  one  of  thofe  caufes,  which  have 
operated  fatally  to  make  men  believe  there  is 
nothing  in  experimental  godlinefs  ;  and  even  to 
make  it  unfafliionable,  and  in  many  places  and 
companies  difgraceful,  to  have  the  appearance 
of  piety.  However  depraved  the  world,  and 
however  filled  with  enmity  againft  the  truth, 
the  hearts  of  fmners  may  be  ;  it  is  (till  a  certain 
truth,  that  if  the  members  of  Christ's  Church 
R 


13^      Chrijiians  a  light  in  the  world.    Vol.  11. 

conduced  agreeably  to  to  their  obligations,  and 
to  his  holy  laws  and  example,  it  would  foon  be* 
come,  to  ail  the  ungodly  and  difbelieving,  terri- 
ble as  an  army  with  banners.  May  the  Lord 
haften  the  days,  when  Zion  fhall  arife  and  fhine, 
her  light  being  come,  and  the  glory  of  the  Lor4 
being  rifen  upon  her !     Amen. 


1 


■.:::»<::'<::i-.OOi5 


SERMON   VIL 


On  confidering  our  way^. 


PSALM,  cxix.  59,  60. 

i'ihought  on  my  ways^  and  turned  my  feet  unto  thy 

tejiimonies, 
J  fnade  hq/le,  and  delayed  not  to  keep  thy  command* 

ments, 

THE  whole  of  this  Pfalm  is  filled  with  mofl 
important  and  interefting  inftru£lion.  It 
c<Dntains  many  obfervations,  which  fhow  that  the 
writer  had  a  deep  and  heart-feeling  admiration 
of  the  ftatutes  and  judgments  of  the  Lord ;  in- 
deed, the  general  defign  of  the  pfalm,  feems  to 
have  been  to  celebrate  the  excellency  of  the 
divine  law,  and  to  exprefs  that  admiration  and 
delight  in  it,  which  is  entertained  by  all  thofe, 
who  in  truth  and  fincerity  are  the  people  of 
God.  Almoft  every  verfe  in  the  pfalm  accords 
in  fpirit,  with  that  beautiful  exprelTion  of  delight 
in  the  divine  commandments,  which  is  found  in 
the  ninety-feventh  verfe.    *^  O  how  I  love  thy 


1^2  Oneottftderingoufways,         Vol.  IL 

law  ;  it  is  my  meditation  all  the  day."  A  delight 
in  the  law  of  God  is  fo  excellent  an  exercife  of 
^ace,  and  this  delight  is  fo  beautifully,  fo  (trong- 
ly,  and  fo  uniformly  exprcflfed,  that  it  feems 
almofl:  impofTible  for  a  hypocritical  profeffor  of 
religion,  in  an  hour  of  ferious  confidcration,  to 
read  the  pfalm,  without  feeling  his  infincerity 
dete£l:ed  and  his  difobedience  reproved. 

When  the  la\v^  of  God  is  the  matter  of  con- 
lideration,  we  may  ever  obferve  his  true  people 
to  be  animated  with  the  fubjeft,  and  their  hap- 
pinefs,  in  appearance,  doth  rife  with  their  anima- 
tion. In  the  law,  they  find  the  defcription  of 
a  character  that  is  lovely  In  their  fight — a  rule 
which  they  delight  to  obey — a  fcheme  of  duties- 
which  are  their  daily  pleafures — and  a  fcheme  of 
pradice  for  honoring  him,  whom  they  wifli  to- 
be  forever  glorified. 

Among  the  great  number  of  pious  precepts 
and  obfervations,  which  we  find  in  this  pfalm, 
there  are  but  few  more  inftruftive  and  intereft- 
ing  for  practical  confidcration,  than  the  words 
of  the  text.  "  I  thought  on  my  ways,  and 
turned  my  feet  to  thy  teftimonies.  I  made  hafte 
and  delayed  not  to  keep  thy  commandments." 

These  words  introduce  two  things  to  our 
confidcration. 

I.  The  importance  of  confidering  our  ways,- 
and  the  manner  in  which  it  is  to  be  done. 

II.  That  it  is  the  duty  of  thofe  who  confider^ 
to  become  obedient  without  any  delay. 

We  are  firfl  to  attend  to  the  importance  of 
confidering  our  ways. 


Serm.  VII.    On  conjidering  our  ways.  133 

The  way  of  a  man,  as  a  fubjed  to 'be  confid- 
ered,  hath  a  moft  extenfive  comprehenfion.  It 
may  mean  his  prefent  charafter,  conduft  and' 
condition,  with  refpect  to  happinefs  and  mifery  ;. 
or  it  may  mean  all  that  he  ever  has  been  or  ever 
will  be  in  thefe  refpe6ls. 

The  fame  word,  when  applied  to  the  Supreme 
God  in  the  fcriptures,  means  fometimes,  his 
deep  and  infcrutible  counfels,  which  are  no 
other  than  the  perfeftion  and  adion  of  his  infi- 
nite nature,  as  he  determines  all  things  in  his 
own  mind.  *^ometimes  it  means  the  law  of  the 
Lord,  "  I  have  kept  the  ways  of  the  Lord."  And 
it  often  means  the  condu(St,  and  wonderful  act- 
ing of  his  providence,  in  governing  the  condi- 
tion of  men.  "  My  thoughts  are  not  your 
thoughts,  neither  are  your  ways  my  ways,  faith 
the  Lord.  For  as  the  heavens  are  higher  than  the 
earth,  fo  are  my  ways  higher  than  your  ways,  and 
my  thoughts  than  your  thoughts."  Here  the 
ways  of  God  apparently  mean,  both  his  eternal 
counfels  of  providence,  and  his  execution  of 
them,  in  all  the  events  which  relate  to  the  exift- 
en-  s  and  ftate  of  men,  whether  as  moral  agents 
or  as  fubjefts  of  reward.  So  that  by  the  ways 
of  the  Lord,  are  meant  his  whole  infinite  nature 
as  he  exifts  in  counfel  and  execution,  and  as  he  is 
discovered  to  us  by  the  effefts  of  his  will. 

In  the  fame  extenfive  fenfe,  the  ways  of  men 
are  to  be  underftood,  when  fpoken  of  in  the 
fcripture.  Their  ways  comprehend  their  moral 
charader  ;  their  defigns,  feelings  and  defires  ^ 
their  condu£t,  as  it  hath  regard  to  the  lawgiver, 
and  to  others  their  brethren  ;  their  ftate  and  con- 
dition with  refpeft  to  happinefs  and  mifery  in 
times  paft,  prefent,  and  to  come.  The  fubjeft 
of  confideration  which  is  propofed  in  the  text,  is 


134  On  conjtderin^  our  ways.        Vol.  H. 

therefore  vaft  indeed  !  No  lefs  than  the  charac- 
ters, anions  and  conditions  of  immortal  beings. 
It  is  a  fubjed,  which  embraces  every  thing  that 
relates  to  the  exiflence  of  finite  creatures ;  their 
duty  and  guilt,  and  their  happinefs  or  woe.  It 
is  a  fubjeft,  which  embraces  all  the  prefent  ;  all 
that  is  paft  fmce  the  beginning  of  their  exiflence ; 
and  all  that  they  will  know  and  do,  or  enjoy  of 
fuffer  through  the  endlefs  duration  of  eternity. 

Are  we  prepared  to  enter  on  fuch  a  fubjed  ? 
If  our  minds  are  not  already  folemnized  ;  if  we 
do  not  feel  how  interefling  it  is  ;  if  we  do  not 
feel  defirous  of  inflruftion,  and  determined  to 
be  honefl  in  felf-appHcation,  we  are  not  prepar- 
ed. The  expreflion  in  the  text,  "  1  thought  on 
my  ways,*'  is  exceedingly  fimple,  but  it  extends 
to  every  thing  that  ought  to  folemnize  our  minds, 
intereft  our  feelings,  and  warm  our  prefent  devo- 
tion. Let  us  begin  to  fee  the  greatnefs  of  this 
fubject,  and  learn  our  duty  with  a  humble  defire 
that  we  may  be  enabled  to  perform  it. 

I.  Let  us  confider  ourfelves  and  our  ways, 

as  creatures  deflined  for  immortality. 

Tfie  exiflence  we  have  received  will  never 
ceafe.  The  intelluftual  flame,  which  hath  begun 
to  burn,  will  never  be  extinguifhed.  Upheld  by 
the  Almighty  power  of  the  Creator,  all  the  my* 
riads  of  fouls,  that  now  are,  and  which  fhall  be- 
gin to  exifl,  will  exifl  forever.  We  fhall  always 
be  aftive  minds.  Shall  always  know,  underfland, 
dcfire,  love  and  feel  averfion,  and  be  happy  or 
miferable.  Always  belong  to  an  innumerable 
number  of  beings,  who  ftand  in  relation  to  each 
other,  and  feel  a  mutual  influence  of  minds,  pro- 
ducing peace  or  forrow.  Although  the  creature 
will  ever  be  dependant  on  the  will  of  a  fovereign 
Creator  and  Judge,  and  infinitely  fmall  compar- 


Scrm.  VII.     On  confidering  our  ways,  135 

ed  with  him  ;  ftill  there  is  fomething  great  in  tht 
contemplation  of  a  mind,  that  is  adive,  happy  or 
miferable,  and  immortal.  Who  that  realizes 
himfelf  thus  immortal,  and  to  have  a  part  in  the 
great  fcenes  opened  to  our  underftanding  by 
revelation,  can  refrain  from  being  folemnized  I 

2.  We  (hould  confider  ourfelves  and  our 
ways,  as  creatures  going  to  eternal  happinefs  or 
eternal  mifery. 

All  this  eternity,  which  is  before  us,  will  be  a 
moft  pleafing  ftate  of  exiflence,  or  one  moft  for- 
rowful.  How  ardently  do  we  feek  for  the  hap- 
pinefs and  how  cautioufly  avoid  the  mifery,  of  a 
day  or  an  hour,  thofe  fmall  points  of  time  into 
which  prefent  duration  is  divided  ?  The  imme- 
diate profpeft  of  pleafure  or  pain,  though  for  th.t 
Ihortefl  feafons,  charms  or  terrifies  us.  We 
tremble  at  the  thought  of  bearing  heavy  pain  for 
a  fmgle  hour,  and  the  profped  of  it  will,  to  a 
degree,  unman  the  firmed  mind.  Thofe  who 
have  no  juft  apprehenfions  of  eternity,  are  ftill 
exceedingly  afraid  of  the  few  hours  pain  there 
is  in  the  death  of  a  corruptible  body.  How  much 
more  terrible  would  it  appear  to  us,  to  fpend  the 
whole  life  which  we  have  here  on  earth,  in  a  ftat^ 
of  mifery?  Every  man  would  tremble  at  the 
thought !  every  man,  if  his  tender  mercies  were 
not  converted  into  cruelty,  would  weep  over 
a  fallen  creature,  if  he  knew  this  to  be  his  cafe. 
But  all  thefe  illuftrations,  fall  infinitely  fhort  of 
the  awful,  the  glorious  fubjed  we  are  confid- 
ering. 

The  pleafures  or  pains  of  a  day,  a  yeaF,  or 
even  of  a  whole  life,  vanifh  in  comparifon  with 
eternity.  As  the  duration  of  a  life  on  earth, 
cannot  be  brought  into  juft  terms  of  comparifon 
with  eternity  j  fo  neither  can  its  pains  or  plea^ 


1 36  On  confidenng  our  ways.         Vol.  II. 

fures.  We  may  thus  gain  a  weak  illuftration  of 
the  fubjedl ;  but  it  is  done  by  fliowing  the  difpro- 
portion  to  be  fo  immenfe,  that  no  jufl  terms  of 
comparifon  can  be  inflituted.  Think  then,  O 
reader,  of  thine  own  ways,  as  leading  to  an 
eternity  of  bleffcdnefs  or  pain !  Thcfe  ways, 
which  are  begun  on  earth,  muft  be  eternal  in 
their  progrefs  and  in  their  confequences.  Nei- 
ther will  the  happinefs  or  mifery  of  that  ftate  be 
flationary.  Whichever  it  may  be,  they  will  be 
ever  growing.  There  will  be  an  increafe,  a 
perpetual  increafe  of  the  capacities  of  the  mind 
to  receive  pleafure  and  to  fuffer  pain.  In  that 
ftate,  the  mind  will  be  filled  either  with  one  or 
the  other.  By  an  increafe  of  capacity,  the  time 
will  come,  when  every  mind  now  on  earth,  will 
be  capable  of  more  pleafure  or  pain,  in  a  dura- 
tion equal  to  one  of  our  prefent  hours,  than 
could,  with  our  prefent  capacities,  be  crouded 
intd  the  whole  life  of  man  on  earth  ;  and  flill, 
this  will  be  but  the  beginning  of  an  infinite  feries, 
in  the  growing  capacity  to  be  pained  or  to  be 
happy. 

O  CREATURE,  although  thou  art  but  a  crea- 
ture, all  this  is  before  thee  !  th&u  canft  not  con- 
ceive the  immenfity  of  blifs  or  woe,  for  which 
thy  mind  is  brought  into  exiftence  by  the  creat- 
ing power  of  God  !  One  or  the  other  of  thefe  is 
to  be  thy  lot !  If  it  be  of  good,  thou  wilt  doubtlefs 
chufe  it.  If  it  be  evil  thou  canft  not  efcape  it. 
Thou  art  now,  and  forever  (halt  remain  in  the 
hands  of  an  Almighty  Creator.  He  looks,  with 
infinite  view  over  a  countlefs  number  of  fpirits 
like  thine  own,  and  all  are  like  thee  to  be  hap- 
py or  miferable.  The  greateft  poffible  quantity 
of  happinefs  is  the  objeft  of  his  love,  and  he  will 
not  be  moved,  etiher  by  fupplications  or  moans, 
to  be  partial  for  the  benefit  of  an  individual  to 


Serm,  Vfl.    On  conjidering  our  ways,  137 

the  injury  of  the  whole  ;  and  the  only  way  for 
any  to  be  happy,  confident  with  the  good  of 
Christ's  kingdom,  is  to  obey  the  law  of  God. 

3.  We  {hould  confider  the  date  of  our  eterni- 
ty, to  be  entirely  dependant  on  our  ways,  in  the 
fhort  fpace  of  human  life. 

Ttiis  truth  is  firfl  made  probable  by  ex- 
perience ;  for  we  iind  that  fucceeding  happi- 
nefs  or  mifery,  generally  depends  on  preceding 
difpofitions  and  adions.  In  the  pains  and  plea- 
fures  of  hfe,  we  uniformly  obferve  that  men  lay 
a  foundation  for  what  they  receive.  Although 
,they  do  not  merit  any  thing  by  their  beft  en- 
deavors, it  is  the  general  courfe  of  the  divine 
government  thus  to  beftow  bleffings  and  to 
appoint  evils.  Therefore  experience  and  analo- 
gy from  prefent  things,  make  it  probable  that 
the  ftate  of  our  eternity,  with  refpe£l  to  happinefs 
or  mifery,  will  be  dependant  on  our  ways  in  the 
fliort  fpace  of  human  life. 

But  that  which  reafon  and  experience  only 
render  probable,  is  alTured  to  us  by  the  word  of 
ijjfinite  truth.  God  hath  faid  in  his  holy  word, 
that  it  fhall  be  thus  ;  and  when  we  confider  the 
date  of  guilty  men,  we  mud  allow  it  to  be  rea- 
fonable.  They  are  fallen  creatures. — They  are 
enemies  to  the  principles  of  the  divine  govern- 
ment.— It  is  not  an  accidental  difference  between. 
God  and  them,  merely  through  midake  and 
mifconception  of  each  other's  characters.  They 
do  not  love  the  moral  character  of  God,  nor  his 
counfels,  and  in  this  they  are  unreafonable,  and 
guilty.  God  might  judly  have  left  them  to 
eternal  mifery,  and  the  temper  they  poflefs  would 
execute  the  fentence.  In  this  cafe,  the  bedower 
of  mercy  may  chufe  his  own  manner,  his  own 
.■^ean?3  and  his  own  time.     lie  may  eternally 

S 


1 38  On  conjtdering  our  ways.  Vol.  If. 

pafs  by,  or  in  fovereign  goodnefs  he  may  bring 
to  a  bleffed  life.  If  he  determines  to  offer  falva- 
tion,  he  may  limit  the  offer  to  as  fhort  a  period 
of  probation  as  he  determineth  to  be  befl.  ."in- 
ners  fometimes  fay,  it  is  unreafonable,  that  the 
offer  of  falvation  fliould  be  limited  to  this  life  ; 
but  if  it  would  have  been  an  infinite  favor,  for 
God  only  to  fay,  concerning  one  day  of  this 
fhort  life,  "  now  is  the  accepted  time,  now  is  the 
day  of  falvation  ;*'  how  much  greater  the  favor, 
to  extend  the  offer  of  falvation  through  our 
whole  earthly  life  !  How  much  greater  the  favor 
to  bear  long,  to  be  often  affronted  and  ungrate- 
fully ufed,  and  flill  continue  the  call,  "  now  is 
the  accepted  time  !'* 

Having  remarked  upon  the  infinite  grace  of 
God,  in  giving  fo  long  a  fpace  for  repentance  j 
let  us  now  return  and  confider  the  folemn 
thought,  that  the  happinefs  or  mifery  of  eternity, 
with  refped  to  every  one  of  us,  depends  entirely 
on  the  fliort  fpace  of  human  life.  When  life  is 
clofed,  the  call  of  mercy  founds  no  more  forever. 
Then  the  foul  will  be  called  into  judgment  and 
rewarded  for  all  that  it  hath  done  ;  and  although 
the  day  of  gen&ral  judgment  may  be  at  fome 
diftance  ;  a  particular  judgment  will  fix  their 
Hate  without  change.  There  can  be  no  living 
their  lives  over  again  ;  no  review  in  judgment  to 
reverfe  the  fentence  ;  no  repentance  then  to  give 
a  title  to  falvation  through  grace.  They  who 
are  unjufl,  will  be  unjuflftill;  they  who  are 
filthy,  will  be  filthy  IHll,  and  the  fentence  pro- 
nounced, will  be  true  and  permanent  as  the  being 
of  God.  Then  the  foul  will  enter  on  a  heaven 
of  blifs,  or  a  hell  of  woe ;  and  all  the  promifes 
of  God  will  be  confummated.  And  is  it  for  this 
that  we  are  now  living,  now  a£ting,  now  hear- 
ing or  reading  ?  Is  it  for  this  that  we  are  now 


Serm.  VII.     On  conftdering  our  ways.  139 


9 


afting  every  year,  every  day,  every  moment  I 
Are  we  now  lowing  the  feeds  of  eternal  glory  or 
woe  ?  Have  all  our  adions,  words  and  thought*- 
this  relation  to  our  eternal   condition  ?  Surely 
they  have,  for  God  hath  faid  that  every  idle 
word  fhall  be  brought  into  judgment,  and  that 
every  thought  of  the  heart  fhall  be  rewarded. 
How  interelting  is  human  life  1  How  interefting 
the  power  we  have  to  move  a  hand,  or  fpeak  a. 
word  !  How  dreadful  every  moment,  when  it  is 
to  be  reviewed   before  the  bar  of  God,  and  in 
the  prefence  of  millions  of  fpirits  !  How  folemn 
to  think,  that  all  fliall  be  the  children  of  glory 
or  of  deftrudion  !  How  precious  is  every  mo- 
ment !   How  precious  all  thofe  moments  that  wc 
have  fpent  in  idlenefs,  or  in  ufelefs  converfation, 
or  in   vain  amufements  !  Perhaps   our  heaven 
hung  fufpended  on  the  manner  in  which  thofe 
moments  were  employed.     If  the  creature  did 
but  feel  thefe  truths,  how  would  he  be  afraid, 
even  of  his  own  time,  left  a  mifpence  fhould  be 
the  witnefs  againft  him !  How  afraid  he  would 
be  of  thofe  amufements  which  he  is  now  affidu- 
oufly  planning  and  feeking  !  Ah,  he  would  fay 
concerning  them,   the  feeds  of  death  may  here 
be  fpread !  Yea,  the  feeds  of  death  eternal  !  Ev- 
ery moment,  in  this  fhort  life,  would  appear  to 
him  of  infinite  value,  and  hisprefent  ways,  as  con- 
ne£ted  with  eternity,  of  inconceivable  importance. 
Men's  lives  on  earth  are  of  more  importance  to 
them  than  any  other  equal  part  of  their  exiflence. 
After  the  prefent  flate  is  paffed  away,  the  fpirits 
of  eternity   will  look  back  and  fay,   "  in  that 
minute  point  of  my  exiflence  which  I  lived  on 
the  earth,  my  all  was  determined  ;  then  I  became 
through  the  grace  of  God,  entitled  to  a  heaven 
of  endlefs  glory  ;  or  then  I   lofl  the  only  pof- 
fible   offer    of  falvation,  and  became    doubly 


I4»  On  confiderifig  our  ways*        Vol.  II. 

€xpofed  to  the  pains  of  eternal  death  ;  firft,  by 
tranfgrcffing  aright  law,  and  fecondly,  by  rejedl- 
ing  the  offered  falvation  of  grace.*' — By  a  daily 
refledion  on  thefe  things,  we  ought  to  fee  the 
connexion  between  our  ways  in  time,  and  our 
ways  in  eternity.  And  we  ought  alio  to  remem- 
ber how  uncertain  it  is,  v;hen  we  ihall  be  called 
into  the  future  world.  It  mud  be  after  a  few 
days,  or  it  may  be  inllantly.  If  we  confidered 
this,  it  would  lead  us  to  a  very  diflerent  conducl: 
from  what  is  common  with  the  greateft  part 
df  men. 

4.  We  ought  to  confider  our  ways  with  ref- 
pe6l  to  the  law  which  God  hath  given  us,  and 
the  judgment  in  his  prefence  to  which  we  fhall 
foonbe  called. 

Wb  are  accountable  creatures,  and  a  law  is 
given  us  that  extends  to  every  thought,  word  and 
action,  and  for  the  whole  we  muft  be  brought 
into  judgment.  It  is  by  not  habitually  attending 
to  thefe  truths  that  many  are  fo  fecure  as  they 
ippear  to  be.  No  man  who  confiders  his  rela- 
tion to  God  ;  the  law  he  is  under  ;  and  the 
certain  and  near  confequences  of  obedience  and^ 
difobedience,  ever  could  live  in  deep  fecurity  anc 
in  crimes,  without  a  cenfure  of  his  own  con- 
science. We  ought  to  confult  the  law,  which  ia 
given  for  the  direction  of  our  hearts  and  vilibl« 
pradice.  We  ought  to  confider  the  duties  whici 
we  owe  to  God,  and  enquire  whether  we  hav< 
performed  them  ;  the  duties  which  we  owe  to 
men,  and  whether  we  have  done  them  regularlyj 
and  fmcerely. 

Further,  we  fhould  let  no  part  of  our  difpo- 
fition  and  practice  pafs  unexamined,  but  compare 
the  whole  with  the  divine  law.  A  ferious  fenfe 
of  this  accountablenefs  fhould  poflefs  us  continu- 


Serm.  VII.    On  conjidering  our  ways*  141 

ally  ;  when  at  home  and  abroad,  in  folltude  or 
in  company.  Ihe  fame  folemn  apprehenfion 
of  an  approaching  judgment,  ought  alfo  to  pof- 
fefs  our  minds  frequently.  1  know  that  many 
will  think,  it  will  make  a  gloomy  life,  habitually 
to  think,  that  we  are  foon  coming  to  judgment ; 
but  the  gloom  arifes  wholly  from  guilt.  If  the 
law  were  loved  and  obeyed,  it  would  be  pleafant 
to  think  of  its  precepts,  and  of  the  account  that 
we  are  foon  to  give  beiore  the  judgment  feat  of 
Chkist.  Guilt  is  a  dreadful  companion  and 
alters  men's  views  of  every  thing  ;.  of  (ioD  the 
lawgiver  ;  of  the  law  ;  of  the  final  day  of  judg- 
ment ;  and  of  eternity.  Guilt  cuts  off  from  the 
enjoyment  of  a  blefled  univerfe,  and  makes  every 
thing  gloomy  and  difquieting  to  the  mind. 

I  HAVE  mentioned  fome  things,  directing  the 
manner  and  fhowing  the  importance  of  coniider- 
ing  our  ways,  as  they  refpedt  God,  our  duty,  and 
an  eternal  ftate  of  rewards.  And  here  I  may  pro- 
perly mention  fome  of  the  effedls  that  would 
follow  from  faithfully  performing  the  duty. 
With  refpe£l  to  the  Pfalmift,  there  was  a  moll 
happy  effe£t  from  confidering  his  ways.  This 
was  bleffed  by  God,  as  the  means  of  making 
him  turn  to  the  divine  teftimonies,  and  of  haft- 
ning  and  delaying  not  to  keep  the  Lord's  com- 
mandments. And  here  we  will  notice  the  ef- 
feds  that  would  hopefully  follow,  both  in  faints 
and  fmners,  from  confidering  their  ways. 

ift.  It  would  break  the  carnal  eafe  and  fecu^ 
rity  of  fmners. 

Although  it  be  the  work  of  the  Spirit  to 
renew  men's  hearts,  confideration  would  inftrud 
them  in  their  miferable  and  guilty  condition,  of 
which  at  prefent  they  appear  to  be  altogether 
ignorant.    It  w^ould  bring  them  to  feel  their  re- 


142  On  eonftderln^  our  ways.        Vol.  11. 


lation  to  the  lawgiver  and  his  law  j  inftrua  them 
in  their  own  unholinefs,  when  compared  with 
the  holy  nature  of  God  ;  fliow  them  that  they 
are  condemned  by  the  law,  and  that  without 
grace  they  cannot  efcape  its  penalties;  but  muft  en- 
dure them  both  in  this,  and  in  the  world  to  come. 
It  would  teach  them,  that  it  is  folly  to  exped 
peace  of  mind  while  remaining  under  the  wrath 
of  God,  and  that  he  in  his  power  mull:  prevail. 
It  would  make  them  fenfible,  that  by  all  the  ma- 
terial duties  which  they  can  perform,  there  is 
no  effe6lual  relief  for  an  accufmg  confcience  ; 
and  that  their  former  ideas  of  its  being  an  eafy 
thing  to  commence  a  life  of  religion,  when  they 
chufe,  were  altogether  falfe  and  vain.  It  will 
give  them  a  lively  fenfe  of  the  importance  of 
eternal  happinefs,  and  the  dreadful  condition  of 
fuch,  as  are  forever  fubjefled  to  the  pains  and 
terrors  of  an  accufmg  confcience.  Their  thoughts 
would  be  much  occupied  with  ferious  fubjefts — 
their  condudt  would  be  more  circumfpe<5l — they 
would  be  more  attentive  to  means  and  fea- 
fons  of  inftruftion — and  the  outrageous  paffions 
of  fin  would  be  reflrained.  And  although  they 
might  be  difpofed,  in  many  refpeds,  to  diflike 
the  gofpel  fcheme  of  falvation  as  they  become 
acquainted  with  it,  yet  they  would  retain  a  deep 
convidlon,  that  a  Saviour  is  necelTary,  and  be- 
come firm  dodrinal  believers,  although  they  con- 
tinued to  rebel  by  not  exercifing  repentance 
towards  God  and  faith  in  our  Lord  Jesus 
Christ. 

Men  cannot  confider  their  ways,  in  the  man- 
ner that  has  been  defcribed,  and  be  thoughtlefs, 
or  devoted  wholly  to  fenfuality,  or  wholly  rejeft 
the  public  means  of  inftruftion.  If  they  have 
no  love,  fear  will  compel  them  to  do  many 
things   gladly,  that  they  may  if  poffible  efcape 


3enn.  YJI.     On  conjidering  our  ways,  143 


f 


eteniardeath.  After  the  day  of  grace  and  time 
of  probation  are  ended,  a  fight  and  fenfe  of  the 
truths  that  have  been  mentioned,  will  create  the 
defpair  of  another  world. 

When  by  confideration  in  this  world,  thefe 
truths  are  made  real,  there  are  two  different  (tates 
into  which  the  mind  may  fall  3  for  there  is  no 
fafety  without  faith  and  repentance,  i  he  guil- 
ty creature  may  fmk  into  defpair  and  remain,  as 
a  prelude  to  the  eternal  defpair  into  which  the 
rolling  of  time  is  haftening  him  Or  what  is 
more  probable,  he  may  outrageoufly  determine, 
to  put  away  confideration  ;  to  refill  the  Spirit 
of  God  ;  to  give  himfelf  up  to  work  iniquity 
with  greedinefs,  and  brave  the  confequences  of 
meeting  an  offended  Jehovah.  When  this  rafli 
and  awful  conclufion  is  made,  it  is  not  uncom- 
mon for  God  to  deny  all  farther  awakening  in- 
fluence from  himfelf,  and  give  up  the  oppofer  to 
hardnefs  of  heart  and  blindnefs  of  mind  ;  and 
now  he  will  become  more  inconfidcrate  than 
ever,  and  with  clofed  eyes  and  a  feared  con- 
fcience,  fmk  down  to  the  pains  of  a  woeful 
eternity. 

But  when  we  fee  a  ftate  of  confideration 
thouroughly  commenced,  we  ftrongly  hope  a 
better  iffue.  It  is  the  method  of  fovereign  grace 
to  convince  and  awaken  finners  by  confideration j 
before  he  renews,  converts  and  comforts  them. 
— There  is  much  more  reafon  to  hope  that  fov- 
ereign grace  will  pity  the  confiderate  than  the 
inconfidcrate  ;  indeed  in  the  cafe  of  the  latter, 
every  fymptom  indicates,  that  they  muff  go  down 
to  eternal  death.  When  God,  who  knows  the 
counfeis  of  his  own  Vvill,  intends,  by  his  grace, 
to  conquer  the  rebellious  hearts  of  finners,  and 
give  them  grace  unto  eternal  life,  it  is  his  com- 
mon manner  to  awaken  and  convince  them  of 


144  ^'^  confidering  our  ways.         Vol.  H. 

—  m 

fm  ;  of  a  condemning  law  and  certain  cBftruc- 
tion  before  them  ;  and  of  their  own  impotence, 
by  any  means  which  they  ufe,  to  deliver  them- 
felves  from  a  fmful  and  guilty  heart.  Thefe 
convictions  are  not  holinefs,  nor  are  they  the 
beginning  of  holinefs  ;  but  in  fome  cafes,  they 
are  defigned  by  infinite  wifdom,  to  prepare  the 
finner  to  be  fenfiblc  of  the  blefling  when  it  is 
granted,  and  to  aid  him  in  the  future  exercife 
of  gracious  afFeCtions. 

In  other  cafes,  where  thefe  convi6lio  ns,  which 
are  the  effeft  of  confideration,  are  loft,  the  con- 
fequences  will  be  an  awful  increafe  of  guilt  ;  an 
exemplary  manifeftation  that  it  is  the  nature  of 
fin  to  oppofe  reafon  and  the  Spirit  of  God  ;  and 
a  more  terrible  punifhment  in  the  ftate  of  retri- 
bution. But  becaufe  a  confiderate  ftate  of  mind, 
through  the  grace  of  Gon,  often  ends  in  effe£lual 
piety,  it  ought  not  to  be  concluded,  that  confid- 
eration is  holinefs  and  falvation  aCtually  takea 
place.  For  we  fee  many  cafes,  in  which  the 
confiderate,  the  convinced  and  the  awakened,  for 
a  feafon,  relapfe  and  become  the  moft  hardened 
and  vicious  of  men.  On  the  other  hand,  let 
none  think  that  it  is  probable,  they  ftiall  be  faved 
through  grace,  unlefs  they  exercife  much  con- 
fideration. 

1 1  is  believed,  that  both  fcripture  and  experi- 
ence in  the  Church  of  Christ  confirm  the  ob- 
fervations  that  have  been  made  upon  this  part  of 
the  fubje£t  ;  and  if  they  be  true,  it  fliows  in  a 
moft  clear  manner,  the  folly,  the  danger  and 
almoft  certain  ruin  of  thofe  who  are  inconfider- 
ate.  They  fhut  themfelves  out  from  the  kingdom 
of  heaven.  They  put  themfelves  away  from  that 
fituation,  on  which  God  moft  ufually  beftows 
his  fanftifying  grace.  Let  none  think  they  can 
merit  by  confidering  or  performing  any  duties: 


Serm.  jyi'     On  conjidiring  our  lua^s,  145 


which^ll  fhort  of  faith  and  repentance  ;  or  that 
a  divine  promife  is  made  to  any  thiii'^-  fhort  of 
evangelical  holinefs. — Let  all  remember,  that 
until  they  exercife  repentance  towards  •  jod,  and 
faith  in  our  Lord  Jesus  Christ,  they  are  in 
the  number  of  the  condemned,  and  may  fmk 
fpecdily  to  eternal  ruin.  Still  let  the  inconfid- 
erate  know,  that  they  are  more  eminently  in  the 
broad  path  to  ruin. 

We  will  next  confider  the  efFeds,  that  would 
hopefully  follow  in  the  people  of  God,  from 
faithfully  confidering  their  ways. 

We  are  taught  by  experience,  that  the  people 
of  God  are  liable  to  great  backflidings.  The 
fervor  and  ftrength  of  Chriftian  exercife  are  very 
different  at  different  times.  Chriftians  ought, 
therefore,  to  ufe  means  to  enliven  their  own 
faith  and  love,  and  prefervc  themfelves  from  the 
enfnaring  allurements  of  the  world.  A  confid- 
eration  of  their  own  ways,  is  one  of  the  moft 
effectual  means  to  preferve  alive  the  power  of 
gracious  affedions  in  the  heart.  Inconfideration 
is  the  moft  common  caufe  of  backfliding  in  thofe 
who  have  been  brought  to  fee  and  love  the  truth. 
They  are  inadvertently  enfnared.  As  their  fight 
of  divine  glory  diminifhes,  fome  worldly  objedt 
engages  the  attention,  and  they  infenfibly  become 
cold  in  their  duty,  and  warm  in  worldly  purfuits. 
This  often  happens,  while  they  have  not  any 
idea  of  much  change  in  their  flate.  If  they  had 
been  faithful,  daily  to  confider  their  ftate,  their 
feelings  to  divine  things,  and  their  punduality 
in  duty  ;  and  if  they  had  compared  themfelves 
with  the  rules  of  holy  living,  found  in  the  word 
of  God,  they  would  not  have  fallen  fo  low  in  the 
exercifes  and  comforts  of  the  divine  life.  The 
great  Lord  of  his  people  is  faithful  to  his  cove- 
T 


14^  Onconfideringourtvays.         Vol.  II. 

—  A 

naiit,  and  gives  the  continued  aids  of  h!HPpirit, 
to  thofe  who  faithfully  ufe  the  means,  which 
he  hath  appointed  for  preferving  the  Hfe  of  com- 
munion with  himfelf.  No  Chriflian  will  ever 
have  occafion,  to  accufe  the  covenant  faithfulnefs 
of  God  in  this  refpeft.  "When  the  grace  of  God 
reclaims  them,  they  will  find  the  fault  to  have 
been  all  their  own  j  and  very  probably,  that  the 
whole  proceeded  from  a  lukewarmnefs  in  confid- 

ering  their  ways We  will  now  proceed  to 

the  next  general  branch  of  difcourfe. 

II.  That  it  is  the  duty  of  thofe  who  confider, 
to  become  obedient  without  any  delay. 

"  I  MADE  hafte  and  delayed  not  to  keep  thy 
commandments." 

There  is  a  very  unhappy  difpofition  in  men, 
to  think  that  by  a  beginning  confideration  and 
vifible  amendment  of  life,  they  have  done  the 
whole  of  their  prefent  duty  j  although  they  have 
not  obeyed  according  to  the  precepts  of  the  gof- 
pel.  They  hear  it  faid  that  fan£lification  is  a 
progreffive  work  ;  and  would  fain  hope,  that  for 
the  time  of  their  confideration,  they  have  done' 
as  much  as  either  the  law  of  God  or  gofpel  of 
Chkist  requires  of  them.  To  correct  this  com- 
mon miftake,  let  us  attend  to  the  fubjeft. 

I  ft.  Nothing  that  is  lliort  of  a  faving  repent- 
ance and  faith,  amounts  to  evangehcal  obedience. 
Loving  God  fupremely,  or  with  the  whole  heart, 
ftrength  and  mind,  is  both  law  and  gofpel  ;  and 
the  loweft  requirement  to  which  there  is  any 
promife.  All  which  comes  iliort  of  this  is  difobe- 
dience  ;  and  a  continuance  in  fuch  a  ftate,  is 
adding  fin  to  fin.  But  a  man  may  confider 
much  ;  he  may  do  many  things  through  the  in- 
fluence of  education,  or  cuftom,  or  an  awakened 
confcience  \  he  may  confider  his  prefent  ways  in 


Serm.VII.     On  conjidering  our  ways,  147 

comparifon  with  the  law  ;  may  think  much  of 
his  condition,  of  death,  judgment  and  eternity, 
and  in  many  refpects  be  greatly  reformed  in  the 
opinion  of  worldly  obfervers  j  and  flill  through 
the  want  of  love,  repentance  and  faith,  he  may 
be  in  a  ftate  of  entire  difobedience.  With  all 
thefe  external  things,  all  his  duties,  all  his  medi- 
tations, he  doth  not  keep  the  commandments  of 
God.  It  was  not  thus  with  the  Pfalmiil,  for  he 
fays,  that  when  he  confidered,  "  he  made  hafte, 
and  delayed  not  to  keep  God*s  commandments." 
He  immediately  and  without  any  delay  obeyed 
God  ;  mourned  on  the  pureft  motives  for  his 
fin  ;  and  kept  the  commandment  by  loving  the 
Lord  with  his  whole  heart,  ftrength  and  mind. 
Nor  is  there  any  other  way  of  obeying  without 
delay,  or  keeping  the  commandments  of  God. 
God  doth  not  any  where  fay  to  men,  you  may 
fafely  continue  confidering  your  miferable  cafe, 
and  as  you  fuppofe,  amending  on  your  own 
principles,  and  this  all  be  done  without  loving 
my  character  and  law.  Evangelical  obedience 
is  the  loweft  term  to  which  falvation  and  fafety 
are  promifed ;  and  without  thefe,  all  men  are 
expofed  to  the  jufl  difpleafure  of  God, 

2dly.  The  truth  that  hath  juft  been  mentioned, 
reproves  feveral  conditions  of  people. 

First,  it  fhows  the  danger  of  all  formalifls 
in  the  performance  of  external  duties.  With  all 
their  formality,  they  are  not  obedient.  They 
are  deftitute  of  a  right  heart,  which  is  the  moft 
effential  part  of  obedience.  The  confideration 
of  their  ways  extends  not  to  thofe  iiril:  principles 
of  moral  adion  in  the  heart,  by  which  they  muft 
be  judged.  Thofe  who  attend  externally  t©  fomc 
moral  duties  of  life,  and  perform  fome  fervices 


148  On  confidertng  our  ways»         Vol.11. 

which  are  called  religious,  but  without  any  fixed 
delight  in  the  holinefs  of  God,  are  perhaps  the 
nioft  numerous  clafs  of  perfons  who  will  be  loft 
from  under  gofpel  light.  In  the  time  of  Christ, 
he  found  and  reproved  them  in  the  character  of 
the  Pharifees,  and  they  have  been  found  in  every 
age.  Men  will  chufe  the  form  without  the 
power  of  godlinefs,  much  fooner  than  they  will 
chufe  the  piety  of  humble,  believing  and  repent- 
inc:  followers  of  Christ. 

Secondly,  the  fubjcft  fhows  the  danger  of 
refliftg  in  a  conviction  of  fm,  and  in  fuch  re- 
formation as  proceeds  from  it,  without  true 
repentance. 

Many  go  no  further  than  to  become  con- 
vinced, and  greatly  concerned  for  their  ftate,  at 
certain  times.  Feeling  this,  they  reft  in  it  as 
fome  evidence,  that  they  have  the  beginning  of 
a  work  of  grace  in  their  hearts.  In  this  way 
convidions  of  fm,  which  at  firft  appear  hopeful, 
do  often  wear  oft,  and  the  unhappy  perfon  fmks 
back  again  into  a  ftate  of  fecurity,  more  deep 
than  that  from  which  the  mind  did  at  firft  emerge. 
In  each  of  thefe  cafes,  the  difficulty  arifes  from 
delaying  and  not  making  hafte  to  keep  God*s 
commandments.  The  formalift,  through  a  gen- 
eral conviftion  of  his  own  danger  and  of  the  duty 
which  is  required  from  him,  refts  in  fuch  exter- 
nal duties,  as  ought  to  be  the  fruit  of  a  good,  an 
humble  and  an  holy  heart.  He  is  like  the  Pha- 
rifee,  who  prayed,  "  God  I  thank  thee  that  I 
am  not  as  other  men.'*  The  convinced  but 
relapfing  finner,  for  a  time  trembles  over  his. 
own  cafe,  and  makes  a  reformation  in  many 
things.  His  houfe  is  emptied  of  flagitious  vices  ;. 
it  is  fvvept  and  garriftied  with  fome  vifible  duties;, 
he  walks  through  the  exterior  of  religion,  which,. 


Serm.  VII.    On  conjldering  our  ways,  149 

as  dry  places,  afford  him  no  comfort,  and  then 
he  returneth  to  his  old  ftate  of  fecurity,  and 
taketh  with  him  feven  other  fpirits  worfe  than 
himfelf.  llis  lail  ftate  is  worfe  than  his  firft. 
He  is  become  more  fecure,  and  his  eyes  more 
clofed  on  truth  and  on  his  own  true  condition, 
than  before  he  was  awakened  to  think  of  his 
ftate. 

The  evil  and  mifery  of  all  fuch  as  I  have 
mentioned  was,  that  they  did  not  make  hafte 
to  keep  God's  commandments.  They  delayed 
in  the  great  effentials  of  piety  and  godlinefs, 
and  the  vifible  duties  which  they  performed, 
were  from  fear,  or  in  the  fpirit  of  felf-righteouf- 
nefs  ;  and  not  from  a  love  of  God,  or  his  law, 
or  a  delight  in  duty.  It  is  very  dangerous  for 
thofe,  who  are  called  to  converfe  much  with  anx- 
ious minds,  to  treat  them  in  fuch  a  manner  as 
will  lead  them  to  fuppofe,  that  they  are  in  a 
probable  ftate  of  fafety,  becaufe  they  are  confid- 
erate  and  convinced.  Such  perfons  ought  to  be 
inftruded  that  without  confideration  there  is  no 
probability  of  efcaping  the  puniftiment  of  fin  ; 
and  that  when  they  confider,  the  firft  thing 
Ihould  be,  to  make  hafte  and  delay  not  to  keep 
GoD*s  commandments. 

I  SHALL  conclude  this  difcourfe  with  noticing 
the  very  imminent  danger  of  two  kinds  of  fmners- 

I.  Those,  who,  in  the  face  of  a  fenfible  con- 
viction of  their  own  dangerous  ftate,  delay  re- 
pentance towards  God  and  faith  in  our  Lord 
Jesus  Christ,  which  are  the  only  evangelical 
obedience. 

Such  perfons,  when  they  do  not  repent  and 
believe,  are  fmning  with  open  eyes.  They  tranf- 
grefs  direftly  againft  the  didlates  of  reafon  and 
confci€nc€.     It  is  merciful  in  God,  by  a  fpecial 


15a  On  conftdering  our  ways.        Vol.  II, 

awakening  influence,  to  open  their  eyes,  that 
they  may  fee  their  danger ;  but  there  is  reafoa 
to  fear,  that  if  they  continue  to  oppofe  him,  ho 
will  fay,  that  his  Spirit  (hall  ftrive  with  them  no 
longer,  and  when  this  (hall  be  the  cafe,  they  will 
fink  down  in  blindnefs  to  utter  ruin.  I  hofe  who 
have  fmned  away  feafons  of  extraordinary  con- 
viftion,  have  no  reafon  to  exped,  that  they  fhall 
ever  have  another  fo  favorable  a  time,  for  fecur- 
ing  their  falvation. 

2.    I'his  fubjecl  fhows  the   exceeding    great 
danger  of  living  an  inconfiderate  life. 

It  cannot  pafs  unnoticed  that  many  do  it. 
They  are  wholly  engaged  and  amufed  with  the 
things  of  fenfe,  and  feem  fcarcely  to  refled  on 
an  unfeen  world.  While  death  is  continually 
around  them,  and  they  know  that  their  own, 
turn  mull  foon  come  ;  they  conduct  as  though 
they  were  to  live  here  forever,  and  do  not  appear 
to  have  any  fenfe  of  the  confequences  of  ex- 
changing worlds.  They  do  not  appear  to  make 
any  preparation,  for  a  peaceful  appearance  \i\ 
the  prefence  of  a  moft  holy  God  ;  either  by  faith, 
repentance,  or  good  works.  All  their  talents 
and  all  their  time  are  given  up  to  the  purfuits  of 
intereft,  or  the  joyous  fcenes  of  fenfuality  and 
amufement.  From  feeing  them,  no  one  would 
fuppofe  their  aftions  to  indicate  a  fpeedy  fare- 
wel  to  the  world  and  all  its  enjoyments ;  or  that 
they  are  going  to  a  holy  world  ;  or  that  they  have 
any  preparation  to  make  for  obtaining  eternal  blef- 
fednefs,  and  to  efcape  everlafting  forrow. — Be- 
hold the  multitudes  of  men,  which  are  within  the 
lands  of  Chriflian  light,  for  this  addrefs  cannot 
be  fuppofed  to  reach  any  other.  The  greater  part 
are  feduloufly  engaged  in  earthly  purfuits  ;  bufy 
to  gain  fome  honor,  pleafure  or  wealth  ;  but  how 
few  appear  to  confider  another  world,  or  to  make 


Serm.  VII.     On  confidering  our  ways,  151 

any  ufe  of  prayer  or  the  other  appointed  means 
of  religion.  The  whole  here  on  earth  is  a  vafl  bufy 
fcene,  in  which  a  multitude  of  aftors  are  greedily 
purfuing  a  multitude  of  objeds.  Some  in  pur- 
fuit  of  one,  fome  of  another,  and  fome  of  many ; 
and  all  crouding  forward,  as  though  they  had 
not  yet  attained  happinefs,  but  with  raifed  ex- 
pectations, as  if  they  were  in  near  profped  of  it. 
Among  all  this  multitude,  there  are  only  a  few 
whofe  profped  for  happinefs  appears  to  extend 
into  eternity.  Their  views  are  fixed  on  fome- 
thing  fliort  of  this  ;  nor  do  they  appear  to  have 
a  real  fenfe  that  they  are  very  near  going  into 
another  world.  They  are  fcarcely  anxious  for 
a  preparation.  When  death,  and  the  need  of  an 
immediate  preparation  are  prefented  to  their 
view,  they  are  anxious  to  put  fuch  afflicling  fub- 
je6ls  out  of  fight ;  and  when  this  point  is  gained, 
they  have  no  anxiety  for  the  end.  A  fight  of  the 
world  of  mankind  witnefTes  this  to  be  a  true  def- 
cription.  And  to  what  an  end  can  fuch  incon- 
fiderate  perfons  come  ?  Can  it  be  a  good  and 
happy  end  ?  When  they  have  been  informed, 
that  without  holinefs  no  man  can  fee  God  ;  that 
to  be  faved  they  muft  love  the  Lord  with  the 
whole  heart,  flrength  and  mind.  What  can  be 
cxpedted  when  a  Saviour  is  provided,  and  all  the 
benefits  of  his  mediation  offered  to  their  accep- 
tance, and  they  chufe  the  road  that  leads  to 
death  ?  Will  not  their  fentence  of  exclufion  from 
the  prefence  of  God  be  iuft,and  will  nottheirowa 
consciences  witnefs  the  infinite  rectitude  of  the 
Judge  ?  Can  thofe,  who  have  turned  their  backs 
on  the  gofpel  call,  find  any  excufe,  which  being 
their  own  judges,  they  can  deem  a  fufficient  one  ? 
Or  can  the  inconfiderate  think  that  they  are  in 
the  fair  way  to  eternal  life  ?  No  furely,  for  while 
tiicy  are  fo  completely  preoccupied  with  what  is 


152  On  conftdering  our  ways.         Vol.  II. 

prefent,  they  cannot  be  wife  for  that  which  is  to 
come.  No  man  can  ferve  God  and  Mammon  ; 
or  the  things  of  this  world,  and  of  that  which  is 
to  come.  The  inconfiderate  mufl  be  in  a  ftate  of 
the  moft  extreme  danger.  They  have  no  right 
to  heaven,  becaufe  they  have  never  repented  and 
believed  ;  no  preparation,  becaufe  they  do  not 
love  and  feck  and  ferve  the  Lord  ;  and  no  plea- 
fure  in  the  thought  of  coming  to  a  moft  holy 
world  of  praife.  May  the  Lord  fave  us  all  from 
the  judgment  of  the  condemned,  and  bring  us 
to  attend  to  the  things  of  our  peace  before  they 
fliall  be  hidden  from  our  eyes  !   Amen. 


SERMON   VIII. 


On  giving  the  heart  to  God. 


PROVERBS,  xxiii.  26. 
Mr  /on,  give  me  thine  heart, -^* 

THE  Proverbs  and  precepts  of  this  book, 
moft  excellently  illuftrate  the  benefits  of  a 
religious  praftice  ;  alfo,  the  miferable  end  of  a 
vicious  life,  in  the  evils  naturally  connected  with 
fin,  and  the  juft  difpleafure  of  a  holy  God. 
The  writer  was  inftruded  in  good  and  evil,  by 
a  long  experience ;  and  by  the  infpiration  of 
the  Almighty,  who  improved  him  to  give  mod 
excellent  leflbns  of  wifdom  to  men.  The  ftile 
of  inllrudion  is  different  from  what  is  found  in 
any  other  of  the  facred  writers,  and  appears  to  be 
influenced  by  a  deep  experimental  fenfe  of  the 
truth  which  is  expreifed.  From  the  hiftory 
which  we  have  of  the  life  of  Solomon,  we  fhould 
fuppofe  this  wcuid  be  the  cafe  ;  for  his  fituation 
was  in  all  refpects,  fo  ordered  by  a  wife  provi- 
dence, that  he   might  have  an  opportunity^  to? 


154  ^"  S^'^^^S  f^^^  heart  to  God,      Vol.  II. 

verify  the  truth  by  experience.  He  did  not 
want  for  power  or  riches  to  make  the  trial,  and 
he. tells  us,  that  he  "gave  his  heart  to  know 
wifdom,  and  to  know  madnefs  and  folly.'*  To 
add  energy  to  the  inllrudlion  of  his  own  word, 
and  to  the  voice  of  divine  wifdom  which  Solo- 
mon penned,  God  permitted  him  to  make  an 
experiment  of  what  all  men  naturally  wifh,  to 
{how  how  far  worldly  and  fenfual  indulgences 
will  give  happinefs.  On  every  thing,  which  can 
be  had  in  this  world  without  true  religion,  he 
wrote  the  humbling  motto,  "  Vanity  of  vanities 
and  vexation  of  fpirit."  Multitudes  live  in  dilli- 
pation  without  giving  themfelves  opportunity  to 
confider  ;  and  multitudes  live  on  hope,  thinking 
if  they  could  obtain  certain  earthly  things,  which 
are  in  profpeft,  they  fhould  be  happy  ;  but  to 
each  of  thefe  the  wife  man  gives  a  timely  warn- 
ing, that  their  madnefs  will  end  in  pain,  and  their 
falfe  hopes  in  difappointment.  After  he  had  run 
through  the  whole  courfe  of  expectation  and 
fenfuality,  he  pafles  one  and  the  fame  fentence 
on  all  the  fmful  courfes  of  nlen,  "  Vanity  «f 
vanities." 

An  experience  of  the  bleflednefs  of  religion, 
with  the  refledion  which  it  produces,  taught^ 
him  that  the  fupreme  good  of  man  is  to  have 
God  for  his  friend  and  portion  ;  and  he  appeared 
with  high  delight  to  pen  the  invitations  and  precepts 
of  religion  ;  to  tell  us  that  the  "  ways  of  wifdom 
are  plcafantnefs,  and  all  her  paths  the  paths  of 
peace  ;"  and  that  God's  principal  requirement  is, 
"  my  fon,  give  me  thine  heart."  The  teftimony 
in  favor  of  religion  and  ftrift  godlinefs,  given  by 
a  man,  who  had  the  advantages  which  he  pof- 
feffed  to  gain  a  worldly  happinefs,  if  it  be  in  the 
nature  of  things  poffible,    ought  to  have  great 


Scrm.  Vfll.  On  giving  the  heart  to  God.         155 

influence,  with  all  who  deny  the  happy  power 
of  rehgion  in  the  heart,  and  are  made  mad  by 
the  purfuit  of  peace  in  earthly  and  unlawful 
courfes.  The  condition  of  life,  in  which  many 
Chrirtians  are  placed,  permits  it  to  be  faid  that 
they  are  denied  to  the  world,  becaufe  they  cannot 
gain  their  wifhes  ;  and  that  it  is  in  defpair  of 
fuccefs,  when  they  fay,  all  is  vanity  and  vexa- 
tion of  fpirit.  Some  feeni  never  to  have  an  op- 
portunity of  fpreading  their  earthly  expedations 
wide  ;  and  fome,  where  profpedts  for  a  feafon. 
bloom,  are  borne  down  by  irrcfiftible  difappoint- 
ments  in  unexpefted  ways.  Of  fuch  the  world 
will  fay,  however  fmcere  their  faith  and  practice 
may  be,  that  they  defpair  of  gaining,  and  there- 
fore condemn  the  prize  of  the  world  as  unfatis- 
factory.  It  is  well  known  that  a  good  provi- 
dence, often  blafts  the  temporal  profpedts  of  men, 
to  turn  their  afFedions  from  fenfual  objedls,  and 
call  their  thoughts  to  duty  and  a  higher  intereft. 
As  means  in  the  divine  government  this  is  excel- 
lent ;  but  it  may  not  from  hence  be  determined, 
that  worldly  happinefs  is  fuperior  to  the  pleafures 
of  religion  ;  nor  may  it  be  determined  that  the 
world  can  give  any  true  and  fatisfadtory  good. 
It  feems,  that  in  the  cafe  of  Solomon,  a  bound- 
lefs  profpcrity,  was  bleifed  as  a  means  of  (ho  wing 
him  the  vanity  of  the  world  and  men's  need  of 
religion  to  make  them  happy  now  and  hereafter. 
It  matters  little  what  means  are  ufed  by  infinite 
wifdom,  to  teach  them  the  all-concerning  leflbn, 
that  religion  is  the  duty  and  happinefs  of  man  j 
and  that  a  fupreme  love  of  the  world  reigning  in 
his  heart,  is  his  mifery,  and  the  pradtice  his  pun- 
ifliment.  The  important  thing  is  lO  learn  the 
truth  and  be  conformed  to  it.  But  {till  this  lef- 
fon,  learned  in  the  way  that  Solomon  was  in- 
ftrudted,  may  moft  imprefiively  teach  fome  mindr 


15^  On  giving  the  heart  to  Goo*      Vol.  II. 

which  are  fired  with  an  earthly  ambition.  They 
fee  the  experiment  made,  under  the  beft  advan- 
tages for  fuccefs ;  and  flill  the  experimenter 
repairing  to  the  principles  and  praclice  of  religion 
for  his  comfort,  when  all  other  things  are  found 
"unfatisfying.  We  hear  him  caUing  on  men  to 
give  their  hearts  to  God,  and  to  walk  in  wif-' 
dom's  ways,  that  they  may  be  happy. 

The  precept  of  our  text,  contains  in  epitome 
the  law  of  Chriftian  hoHnefs.  "  My  fon,  give 
jsie  thine  heart.'* 

In  the  following  difcourfe  I  fhall  endeavor  to 
explain  and  enforce  the  precept  ;  to  fhow  the 
jiature  of  the  duty  required  ;  its  reafonablenefs  j 
the  happinefs  of  obedience  ;  the  guilt  and  mife- 
Ty  of  difobedience ;  and  end  with  a  ferious  in- 
quiry and  cxpoflulation  with  our  own  con- 
fciences,  whether  we  have  complied  with  the 
command. 

I.  I  AM  to  defcribe  the  nature  of  the  duty 
acquired  in  the  precept,  "  My  fon,  give  me  thine 
heart." 

This  infpired  book  is  introduced,  as  the  ad- 
drefs  of  infinite  wifdom  to  the  miferable  and 
perilhing  children  of  men.  It  is  God  himfelf 
who  fpeaks  under  the  name  of  wifdom,  advifing, 
intreating,  and  kindly  giving  his  promife  to  the 
obedient.  The  name  which  is  aflumed,  implies 
a  moil  affedionate  regard  to  our  well-being,  and 
sn  ability  to  guide  us  to  the  higheft  good  which 
pur  natures  are  capable  of  receiving.  It  is  not 
the  wifdom  of  man,  which  is  often  deceived  by 
taking  darknefs  for  light ;  but  the  wifdom  of 
God  who  hath  infinite  knowledge,  goodncfs  and 
truth,  and  can  bring  his  obedient  fons  to  the 
highell  glory. 


Serm.  VIII.  On  ghmg  the  heart  to  God.        157 

Under  the  appellation  of  fon,  to  whom  the 
precept  is  addrelfed,  is  included  every  creature 
who  hears,  of  whatever  age,  language  or  nation. 
Although  many  will  periih  by  their  difobedi' 
ence,  probably  from  every  age,  and  from  every 
Chriftian  denomination  ;  there  are  none  exemp- 
ted from  this  call  and  command.  To  every  one 
God  faith,  "  My  fon,  give  me  thine  heart/'  To 
every  one  he  faith,  be  wife  for  thyfelf ;  be  wife 
for  eternity  ;  be  wife  in  this  thy  day  to  know  the 

things  of  thy  peace. Continued  unholinefs, 

wherever  it  be  found,  will  cut  ofT  from  falva- 
tion  ;  but  there  are  none  who  hear  in  the  fpirit 
of  love,  become  holy  and  comply  with  the 
command,  "  My  fon,  give  me  thine  heart," 
who  will  be  cut  oil  from  the  bleifednefs  of  eter- 
nal life.  Although  there  be  many  difputes  raifed 
on  this  fubjedt,  and  many  attempts  to  throw  the 
blame  of  eternal  mifery  on  God,  there  will  never 
be  but  one  caufe  that  can  (hut  men  out  from 
eternal  life  ;  and  that  is  their  difobedience  to  the 
divine  requirements. 

The  heart,  which  is  to  be  given,  is  expreflivc 
of  our  fupreme  love  and  afFedion. 

The  heart  which  is  to  be  given  to  God,  both 
in  facred  and  common  language,  and  it  is  a  lan- 
guage underflood  by  all,  means  our  love,  delight 
and  approbation,  in  the  higheft  degree  of  exer- 
cife,  and  more  than  we  beftow  on  any  other 
objed.  To  love  God  fupremely  ;  to  delight  in 
him  more  than  in  any  other  ;  and  to  approve  all 
that  we  fee  in  his  nature  and  counfels,  is  to 
give  him  our  hearts :  But  while  any  other  objed 
is  more  beloved ;  more  delightful  to  us  ;  and 
more  approved,  he  hath  not  our  hearts.  What- 
ever it  be  which  intervenes  and  holds  poiTeffion 
of  our  hearts  in  preference  to  him  j  whether 


158  On  giving  the  heart  to  Cod*       Vol.  11, 

the  honors,  pleafures  or  profits  of  time,  are  the 
idols,  which  we  are  accul'ed  of  ferving  and  truft- 
ing.  Such  idols  are  worftiipped  by  every  one, 
who  hath  ftrayed  from  God  in  affection.  They 
are  many,  and  perhaps  it  would  be  difficult  to 
find  an  objed,  either  fo  frail  or  fo  bafe,  that  is 
not  idolized  by  affection  or  truft,  among  the 
multitude  of  depraved  minds  in  this  fmful  world. 
Having  ftrayed  from  the  true  Lord,  every  crea- 
ture attempts  to  find  in  the  things  around  him, 
aportion  and  a  defence  in  which  he  may  confide  ; 
and  all  this  is  done,  that  by  the  help  of  fuch 
means,  he  may  put  himfelf  in  the  place  of  God  ; 
be  his  own  lord,  his  own  defender,  and  the  au- 
thor of  his  own  peace. 

Conformable  with  this  reprefentation,  we 
find  to  be  the  facred  defcriptions  of  human  de- 
pravity, and  the  law  of  holinefs  and  of  a  return, 
to  God.  Men's  fin  and  depravity,  are  that 
they  have  loved  and  ferved  the  creature,  more 
than  the  Creator. — The  law  of  holinefs,  as  given 
both  by  Mofes  and  Chuist,  is,  that  love  is  the 
fulfilling  of  the  law.  Thou  fhalt  love  the  Lord 
thy  (-roD,  with  all  thy  heart,  with  all  thy  ftrength, 
and  with  all  thy  mind  ;  and  thou  fhalt  love  thy 
neighbor  as  thyfelf.  Giving  the  heart  is  giving 
the  whole  man.  Where  this  is  done,  there  is  no 
referve  either  of  felf,  or  of  any  objecl  that  can 
be  commanded.  All  is  given  back  cheerfully  to 
him  as  the  original  and  higheft  proprietor  ;  all 
is  confecrated  to  his  fervice  and  the  advance- 
ment of  his  kingdom  ;  every  power  of  exiftence 
becomes  an  organ  of  praifing  and  ferving  him, 
and  the  whole  m^an,  both  body  and  fpirit,  is  con- 
fcioufly  given  up  to  the  Lord.  Whatever  ob- 
]e6l  we  fupremely  love,  to  that  objed  we  arc 
devoted  in  fervice.  If  it  be  the  world,  we  ferve 
the  world.  If  it  be  honor,  or  profit,  or  pleafure, 


Serm.  VIII.    On  giving  the  heart  to  God,       159 

there  is  a  flavery  to  thefe.  So  univerfal  is  this 
law  of  nature,  that  we  never  knew  an  exception 
in  all  the  condiid  of  men.  Hence  we  find  a 
key  of  inftruftion  to  explain  the  labors  of  a  bufy 
world.  All  are  immortal — all  wifh  to  be  happy 
—all  are  going  into  eternity,  but  they  are  divi- 
ded in  their  purfuits  according  to  the  ftate  of 
their  hearts.  Some  give  their  hearts  to  the 
world,  and  it  is  the  idol  which  reigns  in  their 
affeclions.  Some  are  reclaimed  by  the  grace  of 
God  to  love  him,  and  we  find  them  engaged  in 
his  fervice,  frequent  in  prayer,  much  in  praife 
and  abounding  in  the  good  deeds  commanded  by 
his  law. 

FuRTFiER,  Men  naturally  truft:  in  the  objefts 
of  their  fupreme  love. 

UNDtR  the  feelings  of  diflrefs  or  impotence  of 
any  kind,  we  naturally  go  for  help  to  the  things 
on  which  we  have  relied  to  make  us  happy,  and 
the  habit  of  doing  thus  becomes  fo  much  a  law  of 
action,  that  the  moral  ftate  of  the  heart  may 
generally  be  thus  difcovered. 

The  plained  rule,  by  which  we  may  deter- 
mine whether  our  hearts  be  given  to  God,  is  to 
find  what  objefts  appear  moft  beautiful  to  us, 
and  what  employments  give  us  the  moft  pleafure. 
If  we  have  given  our  hearts  to  God,  his  charac- 
ter will  appear  cloathed  with  an  infinite  beauty — 
all  glorious — all  lovely — all  worthy  of  fervice 
and  praife. — Whatever  hides  or  feparates  from 
him  will  be  carefully  avoided.  Whatever  dif- 
plays  or  gives  a  fenfe  of  being  near  to  him,  will 
be  fought  with  great  deftre  ;  and  the  law  will  be 
loved,  not  only  as  a  rule  of  duty,  and  the  gofpel 
as  a  way  of  deliverance  from  mifery,  but  as  means 
of  difplaying  the  glorious  perfections  of  his  na- 
ture.    Confequently,  the  employments  of  reli- 


1 6o  On  giving  the  heart  to  God.       Vol.  IL 

gious  worfhip  will  be  delightful,  as  they  tend  to 
bring  his  character  inta  the  faireft  view  of  the 
mind.  Thus  all  religious  fervices,  and  feafons 
for  fecial  worfhip  will  be  fought  with  ardor,  and 
enjoyed  with  a  mofl  fenfible  delight.  When 
thofe  ^'ho  have  chofen  God  and  given  him  their 
hearts,  are  rejoiced  in  feafons  of  worfhip,  there 
is  a  communional  fenfe  of  delight  in  the  fame 
glorious  objed,  and  in  a  uniformity  of  moral 
charader  ;  but  their  principal  pleafure  in  fuch 
feafons,  is  by  confidering  them  the  inftituted 
means  of  obtaining  a  fight  of  the  glory  of 
God.  He  is  often  pleafed,  in  honor  to  his  own 
appointment,  to  communicate  himfelf  moft  de- 
lightfully, and  make  all  his  glories  Ihine  in  on 
the  fouls  of  thofe,  who  gather  in  union  of  heart 
to  pray  and  praife. 

That  religion,  doth  moft  effentially  confift 
in  loving  and  giving  the  heart  to  God,  may  be 
learned  from  all  the  defcriptions  which  we  find 
in  his  word.  It  is  the  exprefs  precept  of  his  law. 
It  is  the  defcription  of  a  chriftian  temper.  Love 
is  in  its  nature  and  effeds  comprehenfive  of  all 
thofe  gracious  afFedions,  to  which  the  promifes 
are  made.  It  is  defcribed  to  be  the  temper  and 
delight  of  heaven — the  fource  of  happinefs  to 
the  faints  now  and  hereafter,  and  the  completion 
of  the  Spirit  of  Christ  in  the  hearts  of  his  re- 
deemed. It  is  this,  alfo,  which  renders  obedi- 
ence pleafant,  nor  can  any  other  principle  in 
nature  be  found,  v/hich  will  bind  a  free  and 
rational  foul  to  obey  and  make  him  happy  in  the 
fiervice.  Thus  reafon,  experience  and  revelation 
combine  to  teach  us  the  nature  of  that  true  reli- 
gion, which  is  accepted  by  the  Father  of  mercies, 
and  prepares  us  for  heaven. 


Se  rm.  VIII.    On  giving  the  heart  to  God,        1 6 1 

Having  defcribed  the  nature  and  exercife  of 
the  duty  enjoined  in  the  text,  I  am, 

II.  To  fpeak  of  its  reafonablenefs. 

When  the  apoftle  exhorts,  "  I  beleech  you 
therefore  brethren,  by  the  mercies  of  God,  to 
prefent  your  bodies  a  Uving  facrifice,  holy,  ac- 
ceptable to  God,'*  he  adds,  "  which  is  your  rea- 
fonable  fervice."  Giving  our  hearts  to  God,  and 
prefenting  our  bodies  a  living,  holy,  and  accep- 
table facrifice  to  him,  are  the  fame  duty,  and 
imply  giving  up  our  whole  being  to  his  glory, 
fervice  and  praife.  This  is  reafonable  on  many 
accounts,  and  thofe  who  negle6l  the  duty,  are 
irrationally  fmning  againft  God  and  themfelves. 
Although  fome  fuch,  may  vainly  boaft  in  their 
own  reafon,  and  think  themfelves  the  wifefl  of 
men,  they  are  pradically  denying  the  intelligent 
nature  God  hath  given  them.  The  great  author 
of  our  being,  never  confiders  us  as  afting  reafona- 
bly,  unlefs  we  comply  with  our  duty  by  giving 
him  our  hearts,  or  loving  him  fupremely  j  and 
doing  our  duty  to  our  neighbors  by  loving  them 
as  we  do  ourfelves.  This  is  the  divine  law  of 
holinefs,  and  that  it  is  reafonable  will  appear  by 
the  following  confiderations. 

I.  We  are,  in  the  higheft  fenfe,  the  divine 
property,  and  our  fervice  is  due  to  the  author 
and  preferver  of  our  being. 

Rendering  our  hearts  to  God  is  the  bed 
fervice  we  can  yield  to  him,  and  without  this, 
in  his  Omnifcient  fight,  all  other  fervice  is  hypo- 
critical. Is  it  not  reafonable  that  the  creature 
fhould  be  devoted  to  a  good  Creator  ?  That 
thofe,  who  are  upheld  by  a  conflant  agency  of 
the  Almighty,  fliould  be  wholly  confecrated  to. 
the  fervice  of  him  who  upholds.  ?  If  there  were 
X 


x62  On  giving  the  heart  to  God.       Vol.  H. 

no  fuch  thing  as  obligation  arifing  from  the  mo- 
ral excellency  of  God,  and  he  were  confidered 
only  in  the  character  of  an  Almighty  Creator, 
who  conftantly  upholds  his  own  work,  on  the 
principles  which  appear  generally  to  govern  fm- 
ful  men,  they  mull  acknowledge  it  reafonable 
that  we  fhould  give  our  hearts  to  God.  I  am 
fenfible  that  this  argument  is  addrelTed  to  certain 
opinions  of  the  world  and  principles  of  human 
nature,  which  perhaps  arife  from  felfifli  ccnfid- 
erations ;  but  flill  it  ought  to  filence  all  thofe 
who  are  difpofed  to  fault  the  divine  requirement, 
"  my  fon,  give  me  thine  heart."  Such  perfons, 
treating  God  as  they  claim  a  right  to  be  treated, 
mud  own  that  he  who  gives  and  upholds  being, 
may  reafonably  require  their  fervice,  in  the  moft 
extenfive  fenfe. 

To  all  thofe  who  have  attained  a  fight  of  the 
infinite  moral  excellence  there  is  in  God,  the 
argument  muft  appear  of  fufficient  weight  to 
control  all  objections.  An  infinitely  glorious 
and  perfeft  Creator  hath  an  undoubted  right  to 
the  whole  fervice  of  the  creature,  whom  he  made 
and  upholds  in  being  ;  and  pious  perfons  who 
confider  themfelves  as  divine  property,  and  be- 
hold the  excellence  of  the  Creator,  will  feel  the 
deepeft  conviction  that  it  is  reafonable  to  love 
God  with  the  v/hole  heart,  ftrength  and  mind. 

2dly.  The  infinite  excellence  and  worthinefs 
of  God  is  another  confideration,  which  fhows 
the  reafonablenefs  of  giving  him  our  hearts. 

This  is  the  principal  ground  of  that  moral 
obligation,  which  will  forever  make  it  the  duty 
of  all  creatures  to  ferve,  obey  and  love  the  Lord 
wilh  their  whole  heart,  ftrength  and  mind.— • 
Whatever  may  be  thought  of  the  argument  laft 
mentioned,  which  is  drawn  from  our  being  the 


S€rm.  VIII.  On  giving  ihe  heart  to  God.         163 

property  of  God,  it  mufl  be  allowed,  that  the 
infinite  excellency  of  his  nature  and  his  unchange- 
able glory  deferve  the  chief  affection  of  every 
heart.  The  greatnefs  and  goodnefs  of  his  being 
are  adorable  and  lovely — forever  to  be  admired, 
efteemed  and  praifed.  The  reafcnablenefs  of 
giving  our  hearts  to  God,  doth  not  depend  011 
our  particular  relations  to  him ;  for  whatever 
thefe  may  be,  his  innate,  felf-poiTeffed  and  fclf- 
fupported  glory  is  worthy  of  all  praife  and  love, 
and  no  creature,  in  any  fituation,  can  be  excufed 
from  the  obligation.  Infinite  truth,  righteouf* 
nefs  and  goodnefs  mud  be  lovely — it  mull:  be  our 
duty  to  admire  and  delight  in  them — it  mull  be 
Tight  to  ferve  and  obey  them.  This  is  the  great 
argument,  which  will  forever  convince  and  con- 
demn finners  of  being  unreafonable  when  they 
deny  their  love  to  God.  To  deny  our  love  is  a 
denial  of  his  rights  and  merits,  and  of  the  un- 
changeable glory  that  is  ever  in  his  nature. 
Where  there  is  moral  excellency,  a  moral  obli- 
gation to  love  and  eileem  doth  arife  of  courfe, 
and  there  is  no  caufe  by  which  it  can  be  annul- 
led. The  angels  and  fpirits  of  juft  men  made 
perfed,  who  are  around  the  throne  cf  God  and 
the  Lamb,  offer  up  their  incelTant  praife  for  what 
they  fee  in  his  infinite  nature.  The  benefits  they 
receive  may  be  evidence  of  his  moral  goodnefs 
and  create  an  obligation  to  gratitude  5  but  the 
unchangeable  excellence  of  his  nature  makes  it 
reafonable,  they  Ihould  love  him  fupremely.  As 
this  obligation  arifes  from  the  nature  ojf  Godj 
and  not  from  the  particular  benefits  we  receive 
by  him,  it  is  univerfal,  and  reafonably  impofed 
on  all.  It  is  as  really  the  duty  of  finners,  who 
are  unforgiven  and  under  the  penalty  of  the  law, 
to  give  their  hearts  to  God,  as  it  is  of  thofe  who 
are  pardoned  and  fan<5tified  by  his  grace  j  fox 


1 64  On  giving  the  heart  to  God.       Vol.  II. 


the  obligation  in  both  cafes,  arifes  from  the  glory 
of  his  infinite  nature,  and  not  from  their  willing- 
nefs  or  unwillingnefs  to  love  and  ferve  him. 

The    reafonablenefs  of  this   duty  will  abide 
forever,  in  every  condition  of  life,  whether  in 
pleafure  or  pain,  profperity  or  adverfity.  Neither 
will  the   obligation  be  diflblved  or  the  duty  lefs 
reafonable,   even    in    the   manfions  of  fonow, 
where  there  is  no  forgivenefs.    If  the  Lord  our 
God  be  excellent  in  his  own  nature ;  if  all  his 
excellency  be  felf-originated  and  felf-fupported  ; 
the  fricnddiip  or  enmity  of  our  minds   towards 
him  can  make  no  change  in  the  obligation.     If 
we  give    him    our   hearts  we   acl   reafonably  ; 
or  if  we  deny  our  love   we  are  unreafcnable 
and  deferving   of  punifliment.    Thofe  finners, 
who  in  impenitence  outlive  the  calls  of  grace, 
will  be  forever  fixed  in  an  unreafonable  ftate  of 
mind  ;  and  their  fin,  guilt,  and  defert  of  divine 
punifliment  will  increafe  with  the  duration  of 
their  exiftence  ;  becaufe  God  will  forever  con- 
tinue to  be  lovely,  and  they  to  be  oppofed  to 
him. 

3dly.  Whatever  prevents  the  highell  hap- 
pinefs  and  perfeftion  of  our  natures  is  unrea- 
fonable. 

Divine  goodnefs,  not  only  permits  but  direds 
us  to  feek  the  perfeOion  of  our  minds  in  moral 
virtue,  and  the  greatefl  poflible  increafe  in  know- 
ledge and  underftanding.  To  difobey  is  unna- 
tural and  contradicts  at  once  the  principles  of 
right  reafon,  and  of  felf-prefervation.  We  have 
no  right  to  deftroy  ourfelves,  or  by  a  perverfe 
temper  to  come  fliort  of  that  perfedion,  which  we 
are  capable  of  attaining  by  a  good  heart  and  right 
pradice.  Thofe  who  refufe  to  give  their  hearts 
to  God,  are  unreafonably  preventing  their  own 


Serm.  VIII.  On  giving  the  heart  to  God.        165 

happlnefs,  and  thus  mar  the  divine  works  in 
their  exiftence,  and  their  ufefulnefs  in  the  king- 
dom of  Christ.  But  their  unreafonablencfs 
in  this  refpedt,  will  more  clearly  appear  from 
the  next  branch  of  difcourfe. 

III.  We  are  to  confidcr  the   happinefs  that 
arifes  from  giving  our  hearts  to  God. 

THERt  is  a  common  delire  in  men  to  be 
happy,  and  a  common  dread  of  mifery.  Thofe 
who  refufe  their  love  and  obedience,  do  not 
intend  to  make  themfelves  miferable,  and  they 
are  feeking  happinefs  even  in  ihe  midft  of  their 
vices,  although  every  (lep  diredly  brings  forrow, 
or  expofes  them  in  future  to  its  power. — There 
are  various  reafons,  why  fo  little  fenfe  of  this  is 
found  among  mankind.  Sin  is  blinding  in  its 
nature,  and  while  it  reigns  in  the  heart,  entirely 
prevents  religious  enjoyment  and  peace.  It 
darkens  the  underftanding  to  the  glory  of  God, 
fo  that  there  appears  nothing  in  him  to  be  defir- 
ed  ;  hence  the  irreligious  do  not  conceive  any 
thing,  either  of  the  nature  or  degree  of  that 
blelfednefs,  which  is  enjoyed  by  the  faints  of 
God,  when  they  live  in  near  communion  with 
him.  They  hear  this  blelfednefs  mentioned  ; 
they  fometimes  obferve  Chriftians  filled  with  joy 
in  their  comraunional  poifelFion  of  the  common 
and  glorious  good  ;  but  being  blind  themfelves 
and  having  never  experienced  the  happinefs, 
they  think  it  to  be  a  delufion,  and  altogether  the 
eftetl  of  an  enthufiaflic  zeal.  Neither  will  they 
be  convinced  though  often  told  of  its  reality. — 
Hence,  fome  appear  to  fall  into  a  ftate  of  deep 
inconfideration,  and  to  be  fo  wholly  fwallowed 
up  in  worldlinefs  and  fenfuality,  as  to  form  no 
opinion  whatever,  concerning  piety  and  godlinefs. 
— Others  fall  into  the  deepefl  and  mofl  danger- 


i66  On  giving  the  heart  to  God.       Vol.  11. 

ous  errors  of  opinion,  concerning  thofe  truths 
that  are  eflential  to  falvation.  They  imbibe  the 
greateft  errors  concerning  the  deep  things  of 
God's  charafter  and  counfels  ;  concerning  the 
moral  requirements  of  the  law  ;  concerning  the 
dodrines  of  redemption  by  the  grace  of  God, 
and  the  extent  of  falvation  ;  and  concerning  that 
holinefs  of  temper  and  practice  to  which  the 
promifes  of  falvation  and  admiflion  to  heaven 
are  made. 

Again  there  are  others,  who  feeming  to  pafs 
by  all  matter  of  opinion,  on  the  fubjeO:,  and  giv- 
ing themfelves  no  concern  about  truth  or  falf- 
hood,  but  following  the  prefent  impulfe  of  appe- 
tite, pra6life  iniquity  with  greedinefs,  and  do  not 
conceive  that  there  is  any  happinefs  but  that  of 
fmning.  All  thefe  are  aftuated  by  the  corrup- 
tion of  human  nature,  and  being  blinded  by  fin, 
while  feeking  happinefs  are  going  down  to  mifery. 
—But  there  is  a  happinefs  in  giving  the  heart 
to  C  CD  which  tranfcends  all  imagined  felicity  in 
the  practice  of  fm. 

I.  There  is  the  happinefs  or  contemplating 
the  divine  charafler. 

This  obfervation  will  be  unintelligible  to  all 
tinfandified  minds,  becaufe  their  fight  of  God  is 
productive  of  pain  and  fear  ;  but  the  fame  prof- 
peft  which  pains  the  unholy,  through  a  change 
in  their  hearts,  becomes  the  pleafure  of  the  pious. 
There  is  always  happinefs  in  beholding  an  admir- 
ed and  beloved  objed  j  and  the  degree  of  hap- 
pinefs will  be  in  proportion  to  the  capacity  of 
the  beholder  and  the  excellence  of  the  objeft  that 
is  feen.  When  a  perfectly  good  mind  beholds 
infinite  excellency,  the  happinefs  is  the  greateft 
that  it  can  be  ;  and  thus  the  angels  of  heaven 
and  the  fpirits   of  juft  men  made  perfeft,  are 


Serm.  VIII.    On  giving  the  heart  to  God.        167 

completely^blefled  in  feeing  and  praifing  God. 
They  are  free  from  fin  ;  their  minds  are  holy  j 
they  behold  a  God  of  infinite  glory  ;  and  thus 
their  heaven  is  begun — a  heaven  of  light  and 
peace  to  increafe  forever.  A  true  fight  of  the 
glory  of  God  is  the  beginning  of  happinefs  in 
the  faints  on  earth,  and  the  degree  of  their  blifs 
will  be  in  proportion  to  their  fanftification  and 
to  their  fight  of  God.  When  by  a  fpiritual  en- 
lightening, the  glory  of  the  Lord  fhines  in  on 
the  mind,  they  find  a  felicity  new  in  degree  and 
kind. — The  felicity  of  beholding  him — of  feeing 
and  admiring  his  perfections.  The  fame  char- 
after  which  once  was  feen  with  fear,  is  now  con- 
templated with  delight ;  and  every  divine  per- 
feftion,  in  every  mode  of  difplay,  through  all 
the  works  of  nature  and  grace,  gives  a  tranfport- 
ing  pleafure  to  the  foul.  To  this  fenfe  of  hap- 
pinefs, in  loving  or  giving  the  heart  to  God, 
there  is  no  alloy,  for  it  is  approved  by  confcience 
and  a  found  judgment  ;  but  this  is  not  the  cafe 
with  the  pleafures  of  finning.  Thefe  are  alloyed 
in  every  confiderate  hour  by  a  difapproving 
judgment  and  by  the  prefages  of  natural  con- 
fcience, that  there  is  a  judgment  to  be  hereafter 
executed.  Blefled  are  thofe,  whofe  happinefs 
hath  no  alloy  !  There  is  no  alloy  to  thofe,  who 
have  given  their  hearts  to  God,  but  what  arifes 
from  remaining  fm,  and  the  corrections  of  God 
which  are  adminiftered  in  covenant  faithfulnefs, 
to  preferve  them  from  finning  and  to  keep  them 
near  to  himfelf.  And  when  their  fin  is  perfe6tly 
removed,  there  will  be  nothing  to  mar  their 
peace. 

2.  Those  who  have  given  their  hearts  to  God, 
have  die  happinefs  of  approving  the  divine  law 


1 68  On  giving  the  heart  to  God.       Vol.  IL 

and   government,  under  which  theflr  cxiftence 
muft  always  continue. 

To  exift  where  the  principles  of  a  government 
are  oppofed,  and  where  the  law  is  difliked,  mull 
be  an  unhappy  ftate  of  mind.  This  unhappinefs 
will  forever  come  on  thofe,  who  are  fmful  in 
temper  and  pra£tice.  As  the  character  of  the 
lawgiver  is  oppofed  ;  fo  his  precepts  and  admin- 
iftration  will  be  a  conftant  wound  to  the  heart. 
There  cannot  be  a  more  undefirable  ftate  of 
exiftence,  than  where  the  lawgiver,  law  and 
government  are  contradiflory  to  the  heart.  Here 
originates  that  neceffity  of  pain,  which  is  to  the 
ungodly,  and  thofe  who  do  not  believe  in  our 
Lord  Jesus  They  are  oppofed  to  the  law ;  to 
the  government  of  God  ;  and  to  the  gofpel  of 
Ji-sus,  according  to  which  men  Ihall  be  judged, 
and  therefore  they  muft  be  unhappy.  On  thefe 
natural  principles  ftand  the  neceifity  of  a  place 
of  punifliment  to  the  unholy.  Wherever  they 
exift,  to  fuch  minds,  muft  be  a  ftate  of  mifery  ; 
and  the  ftate  of  their  hearts  conftitute  a  condi- 
tion of  woe.  Thefe  are  grounds  of  terror,  in- 
wrought with  the  principles  of  nature  itfelf, 
which  ought  to  be  freely  told  to  the  difobedient 
and  unbelieving.  But  to  the  godly  and  believing 
all  is  contrary — all  is  full  of  hope  by  the  prom- 
ifes  of  the  gcfpel — all  is  full  of  glory  by  their 
enjoyment  of  God — all  is  full  of  pea-ce  by  their 
acquiefcence  in  the  law  and  government  of  God 
under  which  they  fliall  forever  exift.  They  view 
the  commandment  as  holy,  juft  and  good,  and 
if  they  had  ^  power  given,  they  would  not  reverfe 
any  prefent  law  which  they  are  now  bound  to 
obey,  nor  change  a  fmgle  event  in  the  divine 
government.  In  their  view,  all  is  right,  and 
therefore  all  is  happy — all  is  heaven  both  with- 
in and  around  them,  and  will  be  fo  forever !  For 


Scrm.  VIII.  On  ghing  the  heart  to  God.         i 69 


jhe  law  ^tf  government  of  God  are  as  unchange- 
able as  his  nature,  and  the  power  of  his  grace 
will  maintain  thefe  difpofitions,  without  a  pofli- 
bility  of  apoftacy  ! 

3dly.  Those  who  have  given  their  hearts  to 
God,  have  t;he  happinefs  of  an  approving  con- 
fcience. 

It  is  impoffible  for  any  mind  to  be  happy, 
which  is  at  war  with  itfelf.  Where  there  is  a 
dire£t  difagreement  between  the  exifling  powers 
of  an  intelligent  mind,  there  mufl  be  mifery. 
The  counfels  and  government  of  infinite  wifdom 
are  fo  perfe6l,  it  will  be  clear  to  the  mod  unholy 
minds,  that  they  cannot  in  equity  be  changed, 
and  hence  will  come  a  contention  between  their 
reafon  and  their  confciences.  The  conflid  will 
be  a  fountain  of  evil  fpringing  up  into  everlaft- 
ing  mifery — a  mifery  that  is  caufed,  formed  and 
felt  within  the  mind  itfelf.  The  oppofite  ftate 
to  this  is  peacefuL  To  approve  ourfelves — to 
have  the  teftimony  of  a  good  confcience — to  feel 
the  fweet  accord  of  reafon  and  confcience — to 
know  that  we  are  purfuing  the  moft  excellent 
things,  and  have  the  full  enjoyment  of  them — 
to  feel  ourfelves  emboldened  in  our  approach  to 
God  and  delivered  from  the  expedation  of  a 
fiery  indignatian  to  come,  muft  give  peace  to  the 
mind. 

4thly.  There  is  the  bleffednefs  of  a  moft 
fweet  commuHion  between  thofe  who  have  given 
their  hearts  to  God. 

Men  exift  with  a  fecial  nature  that  is  prepared 
to  be  made  happy  by  the  enjoyment  of  a  com- 
mon good.  We  fee  this  in  fociety,  that  is  not 
regulated  by  the  rules  of  moral  virtue.  All  the 
friends  of  Christ  know  by  exoerience  the  hap- 
Y 


17©  On  giving  the  heart  to  God,       Vol.  M. 

pinefs  of  communion  in  the  enjoyment  of  God  ; 
of  truft  in  the  Saviour  ;  friendlhip  to  his  king- 
dom, and  to;;the  fouls  of  men  j  delight  in  his 
law  ;  and  pleafure  in  his  praife  and  uorjfhip. 
The  blelTednefs  of  prefent  communion  is  in  creaf- 
«d  by  an  anticipation  of  its  eternal  continuance 
in  the  kingdom  of  heaven,  where  all  the  holy 
fhall  join  in  the  enjoyment  of  a  common  good. 
And  the  infinite  nature  of  the  good  enjoyed,  will 
prevent  all  jealoufy  and  the  influence  of  oppofmg 
interefts.  A  fight  of  divine  glory  is  the  principal 
obje6l  of  Chriflian  bleflednefs,  and  all  who  can 
fee  may  enjoy  it.  With  this  communional  blef- 
fednefs  heaven  will  be  forever  filled. 

5thly.  Those  who  have  given  their  hearts  to 
God  may  hope,  by  a  divine  influence  from  the 
Father  of  mercies,  to  be  filled  with  a  fenfe  of 
that  peace  which  pafleth  underfl:anding. 

A  SENSE  of  divine  love ;  a  communicated 
view  of  God's  glory  ravifliing  the  foul  j  and  the 
fenfible  return  of  his  love  into  the  heart,  which 
he  at  times  gives  to  his  people,  to  folace  them 
under  the  affliftions  of  the  world,  and  draw 
them  forward  to  a  heaven  of  holinefs  and  peace, 
ought  to  be  confidered  as  a  high  ingredient  in 
the  happinefs  of  thofe  who  have  given  their 
hearts  to  God.  And  is  there  not  happinefs 
enough  opened  to  the  underfl:anding  of  men,  to 
call  them  back  from  the  world  and  incline  them 
to  give  their  hearts  to  God  ?  What  more  can 
they  demand  ?  In  return  for  the  difcharge  of 
their  duty,  God  giveth  to  them  a  fight  and  en- 
joyment of  himfelf  in  all  his  glory,  and  a  fl:ate  of 
happinefs  begun  on  earth,  and  by  the  aflTurance 
of  a  divine  promife  to  be  completed  in  heaven. 
The  reward  is  fufl^cient,  and  our  fenfe  of  its 
greatnefs  will  be  increafed  by  confidering. 


Serm.  VIIL  On  giving  the  heart  to  God,       171 

IV.  Thi  guilt  and  mifery  of  difobedience. 

On  this  part  of  the  fubjeQ:  there  is  lefs  need 
of  my  enlarging,  as  we  have  already,  in  reflect- 
ing on  the  fources  of  happinefs  to  the  obedient, 
occafionally  noticed  the  many  openings  for  mif- 
ery to  thofe  who  difobey.  ns  the  temper  of 
the  holy  and  unholy  are  oppofed  ;  fo  the  fame 
truths,  which  make  the  former  happy  will  give 
pain  to  the  latter.  They  will  be  pained  by  a 
fight  of.'GoD  ;  and  if  what  is  feen  of  him  in  this 
world  of  darknefs,  diflreffes  their  guilty  minds, 
how  much  more  will  they  be  diftreffed  in  the 
world  of  clear  light  ?  They  will  be  pained  by  the 
law  and  government  of  G^d,  for  thefe  mud  ever 
continue  of  the  fame  nature  they  now  be.  By 
the  difappointments  that  will  be  experienced  in 
the  objefts  of  their  affedion  and  truft  ;  by  the 
remorfe  of  their  own  confciences  ;  by  the  afflic- 
tion caufed  through  the  inftrumentality  of  their 
own  companions  in  fm  and  guilt  5  and  by  an 
infufed  fenfc  ofthejufl  indignation  of  an  injured 
and  offended  God.  Thefe  fources  of  pain  will 
forever  lie  open  to  thofe,  who  have  not  given 
their  hearts  to  their  rightful  Sovereign  and  to  his 
fcngdom.  Added  to  thefe  fources  of  unhappinefs, 
there  will  be  a  thoufand  circumftances  to  aggra- 
vate the  bitternefs  of  refledion.  It  will  be  faid  to 
them  by  their  own  confciences,  when  the  day  of 
recovery  is  pafl, "  remember  that  in  thy  life,  thou 
*'  hadft  thy  good  things,  while  thofe  who  are 
*'  now  enraptured  in  the  glory  of  heaven  and 
*'  moll  blifsfully  praifing  God  around  his  throne, 
**  had  their  evil  things.  They  wifely  improved 
*'  the  probation  feafon,  which  by  thee  was  mif- 
**  improved.  Now  they  are  comforted,  whillf 
*'  thou  art  tormented— punifhed  by  thy  God, 
"  and  tormented  by  thyfelf.  Thy  birth  was  in 
*'  a  land  of  Chriftian  light— thou  wafl  taught 


172  On  giving  the  heart  to  God*      Vol.  II; 

*'  GoD*s  law,  and  the  holy  doftrines  of  his  grace. 
"  Thou  haft  heard  his  word  in  the  fanftuary ; 
*'  thy  confcience  hath  often  made  thee  tremble, 
*'  and  thou  waft  at  times  awakened  by  the  Holy 
"  Spirit ;  but  thou  didft  refift.  Serious  people 
"  were  all  around  thee,  and  thou  didft  defpife 
"  them,  and  negleft  the  feafons  of  their  commun- 
"  ion  in  prayer  andpraife  to  God. — 'I  he  nature 
*'  of  religion  as  explained  in  the  word  of  God, 
"  and  enforced  by  confiderations  of  reafon  and 
"  experience,  was  difagreeable,  and  piety  was 
'*  rejected. — Life  and  death,  heaven  and  hell, 
"  were  fet  before  thee,  and  the  choice  was  thine 
*'  own,  and  the  bitter  pangs  of  remorfe  and  pain, 
"  which  are  now  fuffered,  are  the  fruits  of  thy 
"  own  voluntary  choice,  and  God  and  thine 
"  own  confcience  are  the  witneiTes  to  thefe 
"  truths." 

What  can  the  felf-condemned  mind  anfwer 
to  fuch  refledlions  as  thefe,  for  truly  they  are  the 
worm  that  dieth  not. 

Hath  not  enough  been  faid,  to  fhow  the  un- 
reafonablenefs  and  folly  of  thofe,  who  difobey 
the  command.  My  fon  give  7ne  thine  heart.  And 
to  whom  is  the  command  given  ?  Is  there  one, 
who  hears  or  reads  to  whom  the  fubje£l  is  unin- 
terefting  ?  Not  one  ! — However  diverfified  our 
conditions  may  be,  in  many  temporal  refpecls,  we 
are  all  coming  to  the  hour  of  trial — to  the  pref- 
ence  and  the  judgment  of  God.  There  the  rich 
will  meet  the  poor,  and  the  honorable  will  be  a 
companion  on  the  fame  level  with  the  mean 
man.  No  diftindlion  of  preference  in  the  rewards 
of  divine  grace,  will  be  made  on  account  of  earth- 
ly advantages,  which  were  not  well  improved. 

Thjln  thofe  who  improved  their  prefcnt  ad- 
vantages in  impiety,  will  wonder  to  find  them- 
felves  ftripped  of  thofe  earthly  confidences,  which 


Serm.  VIII •  On  giving  the  heart  to  God,       173 

made  them  boafl;  againft  God  !  They  will  find 
themfelves  weak  as  the  weakeft, — helplefs  as 
thofe  whom  they  ufed  to  opprefs,  and  «iore  mean 
in  the  divine  fight,  than  the  meanefl  of  thofe  on 
whom  they  ufed  to  tread.  1  hen  they  will  won- 
der that  they  could  once  be  filled  with  proud 
opinions  of  themfelves,  feeing  that  God  hath  fo  lit- 
tle regard  to  the  pride  and  glory  of  finful  men.  It 
will  be  furprifing  to  them  that  they  were  not  wife, 
when  there  was  an  accepted  time  and  a  day  of 
falvation.  All  men  are  approaching  to  the  time 
of  trial,  in  the  prefence  of  Omnifcience,  and 
may  God  give  to  thofe  who  read,  grace  to  be 
prepared,  that  they  may  be  accepted  in  his  fight. 
Amen. 


#' 


SERMON   IX. 


On  the  duty  of  loving  our  neighbor  as  ourfclves. 


MATTHEW,   XXU.     39. 

"^Thoujhalt  iove  thy  neighbor  as  thyfelf, 

OUR  bleffed  Saviour  was  induced  to  give 
this  precept,  by  one  coming  and  afking 
him,  "  which  is  the  great  commandment  of 
the  law  ?'*  To  which  he  gave  the  following  in- 
ftrudive  anfwer.  "  Thou  (halt  love  the  Lord 
thy  God  with  all  thy  heart,  with  all  thy  foul, 
and  with  all  thy  mind  This  is  the  firfl  and 
great  commandment.  And  the  fecond  is  like 
unto  it,  thou  Ihalt  love  thy  neighbor  as  thyfelf. 
On  thefe  two  commandments  hang  all  the  law 
and  the  prophets.'* — In  this  latter  verfe  he  meant 
that  the  love  to  God  and  men  here  commanded 
is  the  fum  of  religion — the  whole  of  the  duty 
we  owe  to  our  Maker,  and  his  creatures;  whether 
they  be  the  inhabitants  of  this  world,  or  creatures 
in  other  worlds.    Alfo,  that  it  is  a  complete  rule 


176  On  the  duty  of  loving  Vol.  II. 

of  happinefs   for  ourfelves,   and  through  our 
obedience  will  bring  us  to  glory. 

"The  whole  of  the  law  and  the  prophets." 
—The  whole  fum  of  virtue  and  holinefs  as  it  is 
enjoined  in  the  moral  law,  that  was  given  by 
Mofes  ;  alfo  the  whole  of  that  evangelical  tem- 
per, of  which  the  prophets  fpake  in  their  dcf- 
criptions  of  the  Redeemer's  kingdom. 

No  mere  man  hath  fulfilled  this  law  in  his 
temper  and  pradlice.  All  have  fallen  fhort,  and 
are  therefore  guilty,  and  need  a  Redeemer.  The 
work  of  the  fan6tifying  influence  of  the  Spirt  of 
God,  in  calling  his  people  to  himfelf,  is  to  beget 
in  them  the  exercife  of  love  to  God  and  men  ; 
and  after  the  exercife  is  begun  to  further  it  in 
ftrength,  and  bring  it  to  a  degree  of  maturity, 
by  which  the  w^hole  man  will  be  eternally  filled 
and  governed. 

It  is  generally  allowed,  even  by  thofe  who  are 
remote  from  Chriftian  holinefs,  that  fupreme 
love  to  God,  and  our  neighbor  as  ourfelves,  are 
the  common  duty  of  mankind  ;  but  when  they 
come  to  a  practical  application  of  the  law,  they 
fail  both  in  their  ideas  of  its  fpirituality,  and  in 
the  exercife  to  others.  We  fhould  think  from 
the  general  confeffion,  which  is  made,  of  the 
reftitude  of  the  law,  that  it  was  obeyed  ;  but 
when  we  come  to  fee  the  practice  of  men,  if  we 
were  to  determine  from  this  alone,  we  fliould 
fuppofe  they  had  not  even  a  knowledge  of  the 
commandment.  The  commandment  in  words, 
is  allowed  to  be  good  ;  but  it  is  difpenfed  with  in 
practice,  and  there  are  no  evident  figns  that  it 
reigns  in  the  heart.  And  if  we  charge  fuch 
practice  as  a  fm,  then  all  the  powers  of  the  mind 
are  exerted  to  exculpate — to  extenuate — to  low- 
er down  the  meaning  of  the  commandment — to 
juftify  the  fin,  and  to  reconcile  a  precept  and  a 


3erm.  IX.     our  neighbor  as  ourfdves.  lyy 

pradice  which  are  utterly  and  will  be  eternally 
irreconcilable.  It  is  thus  that  men  treat  the  law 
of  God,  by  carelefsly  and  complaifantly  owning 
it  to  be  good  ;  while  they  difobey,  and  on  being 
reproved,  juftify  the  difobedience.  In  this  they 
feem  to  think  that  God  is  like  men,  pleafed  with 
words  where  there  is  no  fincerity — impofed  on 
by  merely  verbal  pretences — and  that  they  can 
make  a  'kind  of  compofition  with  God,  by  al- 
lowing the  fitnefs  of  duty,  and  fpeaking  kindly 
concerning  it,  while  there  is  no  obedience  in  the 
heart.  But  O  how  little  do  they,  in  this  ftate, 
know  of  the  infinite  holinefs  of  the  Lawgiver  !— 
how  Httle  of  the  fpirituality  of  the  command- 
ment !  how  Httle  of  the  fm  of  their  own  hearts, 
and  of  their  unlikenefs  to  God,  and  of  their 
defefts  in  his  fight  ! — how  little  of  that  ftrid: 
account,  which  they  muil  render  before  the  tri- 
bunal of  the  Lord  Jesus  Christ  ! — How  little 
do  they  know  of  the  true  fpirit  of  a  Chriftian, 
who  hath  fome  degree  of  the  fame  kind  of  love 
to  men,  that  was  in  all  fulnefs  in  Christ  Jesus  ! 
If  fuch  carelefs  and  complaifant  confelfors  of  the 
reditude  of  the  law,  are  ever  brought  to  fee  their 
own  hearts  truly,  and  to  repent  with  a  Chriftian 
forrow  ;  they  will  be  convinced  and  will  confefs, 
that  they  never  loved  God  with  the  whole  heart, 
nor  their  neighbor  as  themfelves.  They  will  be 
made  fenfible  that  they  were  ignorant  of  the 
true  meaning  of  the  commandment,  and  of  the 
nature  of  that,  love  to  our  neighbor  which  h 
required. 

In  further  attending  to  this  fubjed  the  folio  vv- 
ing  things  will  be  attempted. 

I.  To  defcribe  who  is  meant  by  our  neigh-jor^ 
whom  we  are  to  love  as  we  do  ourfeiveF., 
Z 


iyS  ^^  ^^^  duty  of  loving  V6I.-IL 

II.  The  reafons  why  we  ought  thus  to  love 
our  neighbor. 

III.  The  degree  of  love  which  is  here  en- 
joined- 

IV.  The  fruits  or  effe£ls  which  will  follow, 
where  this  love  is  formed  in  the  heart  by  the 
fanftifying  power  of  God. 

I,  We  inquire  who  is  meant  by  our  neighbor, 
whom  we  are  to  love  as  we  do  ourfelves. 

The  nature  and  objeds  of  love,  are  the  firft 
tilings  to  be  determined,  in  this  important  point. 
Although  the  command  be  fo  explicit,  that  none 
can  deny  the  letter,  its  meaning  and  extenfion 
may  be  greatly  mifconceived.  The  extenfion 
of  the  commandment  appears  to  have  been  a 
matter  of  inquiry,  with  the  perfon  to  whom 
Christ  was  fpeaking.  The  evangehft  Luke 
gives  us  a  further  account  of  the  converfation. 
After  the  inquirer  had  beared  his  anfwer,  and 
acknowledged  it  to  be  juft,  ftill  it  is  faid,  "  that 
being  willing  to  juftify  himfelf,  he  faid  unto  Je- 
sus, and  who  is  my  neighbor  ?"  This  queftion 
comes  to  one  of  the  points,  where  men  difagrce 
with  God,  and  generally  firfl  find  themfelves  to 
be  deficient.  Their  felfifh  affeftions  to  thofe, 
with  whom  they  are  nearly  connected,  are  mifta- 
ken  for  a  holy  love  in  obedience  to  the  law  ;  and 
where  thefe  felfifh  affections  ceafe  to  operate, 
they  endeavor  to  perfuade  themfelves  that  the 
law  doth  not  extend.  As  in  the  cafe  of  per- 
fonal  enemies,  they  may  be  convniced,  that  adu- 
al  and  bitter  revenge  is  not  lawful ;  but  that  the 
law  means  they  fhould  as  fmcerely  love  the  fouls 
of  their  enemies,  as  they  do  their  ne^r  connec- 
tions, is  thought  to  be  unnatural  and  incredible^ 


§crm.  IX.     our  neighbor  as  ourfelvps,  1751 

therefore  they  will  fuppofe  the  commandment 
to  be  figuratively  exprelTed,  and  lower  down  its, 
meaning  until  it  becomes  more  accommodated 
to  their  feelings.  And  though  all  their  feeUng^ 
are  felfifh,  they  would  hope  them  to  be  fo  far 
in  obedience,  as  to  be  accepted  by  God. 

Again,  in  the  common  ufe  of  the  word  neigh- 
bor, it  oft^n  means  appropriately,  proximity  in 
place  of  r«^fidence  j  or  fome  conne6lion  and  re- 
lation of  kiterefts,  by  which  men  are  brought 
near  to  each  other.  This  appropriate  meaning 
of  the  word  neighbor,  is  well  adapted  to  the  feel- 
ings of  a  fmful  heart.  The  unholy  have  not 
diffufive  benevolent  feelings — their  affections  are 
confined  to  therafelves,  and  the  little  circle  in 
connexion  with  them.  Their  kind  wilhes  extend 
no  farther  than  the  fight,  intereft  and  influence 
of  felf-love  ;  and  beyond  this  men  do  not  ap- 
pear to  them  to  be  neighbors.  Therefore  they 
feel  no  affedion  for  thofe,  who  are  not  of  their 
party,  not  of  their  nation,  or  who  are  in  a  diftant 
part  of  the  world.  It  feems  to  them,  that  there 
is  no  obligation  to  love  fuch ;  and  that  as  they 
are  placed  beyond  the  reach  of  perfonal  connec- 
tion, their  interefls,  joys  and  forrows  are  of  no 
importance  to  them,  and  no  proper  objeft  of 
their  concern.  Here  the  felfifh  heart  is  betrayed, 
for  fuch  are  difregarded  in  affedlion,  becaufe 
they  are  in  a  condition  that  no  perfonal  benefif 
is  expeded  from  them. 

It  was  with  fuch  feelings  as  thofe  mentioned, 
that  the  perfon  inquired  of  Christ,  "  but  who  1% 
Oiy  neighbor  ?**  He  allowed  that  his  neighboi 
ought  to  be  loved — that  the  law  was  good — and 
even  his  felfifhnefs  did  not  vdfh  to  difpute  it  ;  but 
after  the  commandment  was  fixed,  in  order  for 
felf-juftification,  left,  as  it  was  expreffed,  fome  ojf 
his  own  enmities  fhouid  be  condemned  ^nd  hr 


l8o  On  the  duty  of  loving  Vol.  II* 

thereby  be  brought  into  danger,  he  was  difpofed 
to  limit  it. 

He  was  willing  to  receive  as  neighbors,  his 
friends,  his  own  party,  and  his  own  nation  in 
diflinftion  from  the  reft  of  mankind  ;  but  farther 
than  this  it  is  probable  his  affcclions  did  not  ex- 
tend. This  is  the  common  limit  of  unholy 
affedions,  and  when  we  come  to  examine  them, 
they  may  all  be  traced  back  to  the  regard  which 
men  have  for  their  own  perfons  and  interefts. 

It  is  a  moft  happy  circumflance,  that  we  have 
the  meaning  of  the  word  neighbor,  as  it  is  ufed 
in  the  divine  law,  defined  by  Christ,  the  law- 
giver himfelf.  It  is  defined  in  a  parable,  and  in 
a  manner  that  none  but  the  great  Lord  of  the 
Church  himfelf  could  have  done,  in  anfwer  to 
the  queftion  "  who  is  my  neighbor  ?'*  It  is  the 
parable  of  the  good  Samaritan,  recorded  in  Luke 
X  ;  and  contains  complete  praftical  inftrudion 
on  this  point. 

Thji  Jews  and  Samaritans  were  not  only  of  two 
nations  ;  but  from  a  variety  of  caufes,  which  had 
long  operated,  their  hatred  and  refentment  were 
wrought  to  the  higheft  pitch.  They  were  perfon- 
al  and  national  enemies,  in  civil  policy  and  in  re- 
ligion. This  was  fo  generally  the  cafe,  in  both 
nations,  that  nothing  but  the  reign  of  divine 
grace  in  the  heart  could  triumph  over  the  ani- 
mofity,  and  make  Jewifh  and  Samaritan  hearts 
love  each  other,  and  do  good  deeds. 

The  fubftance  of  the  parable  is  this.  A  Jew 
in  journeying  fell  among  thieves,  who  ftripped, 
wounded  and  left  him  half  dead.  A  prieil  of 
his  own  nation,  who  was  bound  by  all  the  obli- 
gations of  religion  and  office,  humanely  to  give 
him  help,  faw  him  and  pafled  by  on  the  other 
fide.  I'he  minifter  of  religion  was  not  a  mijiifter 
of  humanity ,^ — he  could  not  be  a  good  man,  and 


Serm.  IX.    our  neighbor  as  our/ehes.  i8i 

the  love  of  God  and  mercy  of  the  Saviour  was 

not  in  his  heart. A  Levite,  another  perfon  of 

facred  profefTion  and  of  his  own  nation,  faw 
him  and  looked  on  him,  and  then  paffed  by  on 
the  other  fide.  He  gave  no  help,  for  the  love 
of  benevolence  was  not  in  his  heart.  He  was 
not  like  C  rist  to  pity  the  miferable.  Neither 
was  this  a  good  man.  It  was  referved  for  divine 
grace  to  triumph  in  the  heart  and  pradice  of  a 
JSaiiiiiriLan.  This  Samaritan,  as  he  was  palling, 
faw  the  wounded,  half  dying  man  and  had  com- 
pailion  on  him.  He  ftayed  not  to  inquire  or  even 
to  think  of  what  party,  nation,  or  condition  in 
life  is  this  man  ?  The  bowels  of  his  compafTioii 
anfwered  to  the  fight  of  his  eyes,  here  is  a  mifer- 
able man,  I  will  try  to  reheve  him — here  is  one 
wounded,  I  will  pour  the  oil  of  joy  into  his 
wounds  and  bind  them  up-  here  is  a  fellow  crea- 
ture, made  by  our  common  Creator,  with  a  ca- 
pacity to  be  happy,  but  now  miferable  and  in 
danger  of  death ;  let  it  be  mine,  if  poflible,  to 
fave  his  life,  to  heal  his  wounds,  and  to  reftorc 
him  to  that  happinefs  of  which  he  may  be  capa- 
ble. Having  drelfed  his  wounds,  he  placed  him 
on  his  own  bead,  and  condutting  him  to  an  inn, , 
left  him  not,  until  he  had  paid  the  price  of  his 
future  recovery.  The  whole  ftory  pictures  a. 
benevolent  heart,  and  that  love  which  difcovers 
a  neighbor  in  every  one  who  is  capable  of  being 
relieved  and  made  happy.  Chriftian  love  tri- 
umphed over  Samaritan  hatred,  under  fuch  cir- 
cumftances,  as  feemed  the  neareft  impofiible  to 
be  overcome  in  this  felfifli  date  of  men,  and  the 
viftory  was  greater  than  to  conquer  a  world. 

Having  told  the  ftory,  Christ  left  k  to  the 
confcience  of  the  inquirer,  to  anfwer  his  own 
queftion  "  who  is  my  neighbor  ?"  by  afking  him 
"  which  now  of  thefe  three  thinkeft  thou  was 


iSa  On  the  duty  of  kvlng  Vol.  U, 

neighbor  to  him,  who  fell  among  thieves?'*  His 
confcience  was  touched,  and  convided  for  a 
moment,  and  he  could  not  but  anfwer  rightly, 
"  He  that  fhowed  mercy  on  him.'*  To  this 
Christ  replied,  "  Go  and  do  thou  likewife.*' 
Thou  haft  inquired  who  is  my  neighbor,  and 
thine  own  confcience,  when  party  enmity  was  for 
a  moment  huflied,  hath  anfwered  thee.  In  the 
awful  prefence  of  God,  thy  party  enmities — thy 
foothing  excufes — thy  vain  pretences  to  limit 
and  lower  down  the  commandment  will  all 
vaniih.  Although  thy  heart  may  not  be  changed, 
it  will  be  feen  by  thee  and  by  all  who  are  in  the 
fame  unholy  condition,  that  every  man,  who  is 
capable  of  happinefs  and  of  being  made  better, 
is  thy  neighbor  in  the  benevolent  conftruftion  of 
the  law,  and  underftanding  of  the  lawgiver. 
When  thou  comeft  into  the  judgment  of  the 
great  day,  where  faints  and  finners  will  be 
brought  together  in  one  great  affembly,  the 
meaning  of  the  law  will  not  be  doubtful. 

"  Go  and  do  thou  likewife" — how  admirable 
the  precept,  when  we  confider  it  as  founded  up- 
on the  inftrudtion  of  the  parable  ! — how  explan- 
atory of  the  nature  of  true  Chriftian  love  and 
benevolence !  How  would  happinefs  abound  in 
this  world  of  forrow,  if  all  a6ted  according  to  the 
fpiritofthislaw?  "Go  and  do  thou  likewife."  Go 
and  be  neighbor  to  all  mankind.  Pity  mifery 
wherever  it  is  feen.  Reftore  to  peace  and  happi. 
nefs  wherever  it  can  be  done.  Regard  not  nation, 
age  nor  party  ;  but  be  good  to  all.  Where  thou 
feeft  thofe  rational  capacities,  that  are  able  to 
receive  happinefs,  let  it  be  thy  work  to  communi- 
cate ;  and  if  thou  canft  not  give,  to  pray  that 
God  would  give,  and  thank  him  where  he  hath 
imparted  it.  Let  net  thy  good  works  be  limited 


Serm.  IX.     our  neighbor  as  our/elves.  1^3 

by  any  thing  fhort  of  thine  utmoft  abilities ;  nor 
thy  good  wilhes  by  any  thing  fliort  of  iminenfity 
and  eternity.  Let  it  belong  to  God  to  deter- 
tnine  the  times  and  the  feafons — the  way,  the 
manner  and  the  fubjeds  of  bleflednefs,  for  he 
can  make  it  the  greateft  poffible  ;  but  let  it  be 
thine  to  wifh  the  utmoft  poffible  difFufion  of 
bleffcdnefs  and  glory.  Let  thy  good  works  here, 
ihow  the  holy  benevolence  of  thy  heart  ;  yet  let 
not  thy  views  or  wifhes  be  confined  to  this  fliort 
time,  or  this  narrow  earth.  Thefe  with  all  thy 
brethren  in  the  world  are  children  of  eternity. 
Wifh  the  fame  eternity  of  holinefs  and  glory  to 
them,  as  thou  doft  defire  for  thyfelf.  To  call 
them  brethren  here  only,  will  be  tranfient  ;  but 
to  call  them  brethren  hereafter,  will  be  glorious 
indeed,  yea  even  a  weight  of  glory. — To  do  them 
good,  only  in  time,  will  be  a  momentary  bene- 
ficence ;  but  to  do  them  good  through  the  vafl 
futurity  of  being,  will  be  forever  becoming  more 
and  more  like  to  the  infinite  fource  of  being  and 
fountain  of  love.  Thus  we  might  go  on  forev- 
er, to  explain,  enforce  and  fhow  the  extent  of 
the  exhortation  "  go  and  do  thou  likewife.'* 

We  learn  from  the  parable,  which  Christ 
fpake  in  anfwer  to  the  queftion,  "  who  is  my 
neighbor  V*  that  the  meaning  of  the  word  in  the 
divine  law  is  every  poffible  fubjed  of  God's 
goodnefs  and  of  happinefs.  There  is  but  one 
poffible  limitation  to  our  benevolence  which  is 
lawful,  and  that  is,  where  the  word  of  infinite 
knowledge,  truth  and  holinefs  hath  informed  us 
that  goodnefs  and  mercy  cannot  reach  to  indi- 
viduals, in  confiftency  with  his  defign  of  greater 
good  to  the  whole.  Where  God  hath  limited 
the  beftowment  of  his  mercy,  we  may  limit  our 
neighborly  feelings,  and  at  no  point  fhort  of  this. 


1 84  On  the  duty  of  loving  Vol.  II. 

And  when  limited  here,  there  is  no  door  opened 
for  the  pafTion  which  we  commonly  call  revenge. 
This  word  is  ufed  and  applied  to  the  divine 
character,  becaufe  human  language  contains  no 
other  ;  and  only  to  teach  us  his  difpleafure  and 
punifhment  of  fin  in  the  bell  manner  we  are 
able  to  conceive.  But  there  is  nothing  in  the 
vengeance  of  God,  that  is  like  to  the  revenge 
of  unholy  minds.  He  punilhes  as  well  as  rewards 
in  benevolence,  and  will  do  fo  eternally. 

From  this  explanation  of  the  word  neighbor, 
we  find  why  we  are  commanded,  "Love  your 
enemies,  blefs  them  that  curfe  you,  and  do  good 
to  them  that  hate  you,  and  pray  for  them  that 
defpitefully  ufe  you  and  perfecute  you  ;  that  ye 
may  be  the  children  of  your  Father  that  is  in 
heaven." — If  our  enemies  be  of  a  wrong  tem- 
per, although  they  know  it  not,  they  are  mifer- 
able  by  the  very  exercife  of  their  fin,  and  are 
expofed  to  eternal  mifery.  True  Chriftian  love 
will  wilh  their  deliverance,  and  not  the  lefs  be- 
caufe we  may  be  the  objeds  of  their  injury.— 
Had  Christ  denied  his  love  to  enemies,  where 
(hould  we  all  have  been  at  this  moment  ?  Fhofe 
who  are  in  the  exercife  of  Chriftian  love,  do  as 
fincerely  wi(h  happinefs  to  their  enemies  as  to 
others  ;  and  the  exercife  of  an  evil  temper 
againft  themfelves,  doth  not  appear  to  them  to 
be  a  greater  fin  than  if  it  were  againft  another. 
If  grace  be  in  triumphant  exercife,  they  can  pray 
as  cheerfully,  as  fervently,  as  inceflantly  for  an 
enemy,  as  for  a  worldly  friend.  In  their  clofets, 
they  can  bear  their  enemies  on  their  hearts  be- 
fore God,  and  pray  with  groanings  which  can- 
not be  uttured,  that  God  would  fandify,  forgive 
and  glorify  them  to  the  praife  of  his  grace.  Per- 
fonal  acquaintance  may  caufe  them  to  think  of- 


Serm.  IX.     our  neighbor  as  our/elves.  185 


tcner  of  finners  in  their  near  connexion,  and  may 
give  them  an  opportunity  to  inflrud,  to  advife, 
and  to  warn  ;  but  the  foul  of  a  Heathen,  even 
of  the  mod  diftant  fellow  creature,  is  as  precious 
in  their  thoughts,  as  of  a  nearer  connection. 
Temporal  connexions  do  adually  lay  the  foun- 
dation for  particular  duties  to  individual  men  ; . 
but  they  are  not  the  bafis  or  reafons  for  the 
moral  and  Chriflian  law,  "  thou  fhalt  love  thy 
neighbor  as  thyfelf."  This  law  (lands  on  a 
broader  bafis — on  the  command  of  God,  and 
on  the  capacity  of  creatures  to  be  holy  and- 
happy. 

II.  We  are  next,  more  particularly  to  con- 
fider  the  reafons,  why  we  ought  thus  to  love  our 
neighbor. 

Having  afcertained  the  extent  of  the  com- 
mandment ;  and  that  the  word  neighbor,  doth 
in  the  divine  law  include  all  rational  creatures, 
who  are  capable  of  happinefs,  and  who  are  not 
known  by  the  revealed  counfel  of  God,  to  b& 
left  in  perpetual  fin  and  unhappinefs  :  We  will 
aext  confidcr  the  reafons  of  this  obligation. 

I.  It  is  a  divine  command. 

The  command  of  God  exprefsly  revealed,  cre- 
ates a  perfeQ:  obligation  on  creatures  to  obey. 
Our  Lord  condefcends,  in  mofc  inflances  to  in- 
form us  of  the  reafons  of  his  commandments^ 
and  hath  given  us  intelleft  to  know  them,  and 
confcience  to  feel  their  force  ;  but  ftiil  his  iavv% 
when  made  known,  forms  a  complete  obligation 
to  obedience.  If  we  never  knew  any  other  rea- 
fon,  this  would  be  enough  to  filence  all  objec- 
tions. The  Lord  mky  have  reafons  in  his  infinite 
wifdom  and  holinefs  for  commanding,  which 
never  can  be  known  in  this  world,  and  perhapt 


i86  On  the  duty  of  loving  Vol.  II, 

not  known  in  eternit3\  It  is  both  fitting  and 
good  that  we  have  a  real  fcnle  of  this  right  in 
infinite  fovereignty,  ivifdom  and  goodnefs.  And 
while  for  our  delight,  wc  diligently  feek  the 
reafons  of  divine  counfel,  it  is  fitting  that  we 
have  fuch  a  habit  of  fubmiflion  and  confidence 
in  the  adorable  perfections  of  Jehovah,  as  will 
lead  us  to  fay,  whatever  he  commands  muft  be 
right — whatever  he  enjoins  I  will  endeavor  to 
obey  ;  and  1  will  believe  that  the  law  of  his 
mouth  is  the  only  rule  for  his  higheft  glory  and 
the  greatcft  good  of  his  creation. 

•  2.  Another  reafon  why  we  fliould  love  our 
neighbor  as  ourfelves,  is  this,  that  he  is  as  capa- 
ble ofhappinefs  as  we  be  ourfelves  ;  and  happi- 
nefs  is  as  valuable  to  him  as  it  is  to  us. 

A  cAPAcnv  for  happinefs  is  what  makes 
rational  being  valuable.  A  rational  exiftence, 
without  any  capacity  for  happinefs,  would  be  of 
no  value  to  the  poifeffors,  and  its  value  is  in  pro- 
portion to  the  happinefs  which  can  be  obtained. 
The  happinefs  of  another  is  of  the  fame  value  a? 
our  own  ;  his  exiflence  and  his  bleffings,  are 
therefore  as  defirable  and  as  fit  an  objedt  of  be- 
nevolent defire  as  our  own.  The  laws  of  moral 
virtue  are  excellent,  becaufe  they  prefcribe  that 
temper  and  practice,  in  all  cafes  of  moral  aflion, 
which  admits  the  greateft,  even  an  infinite  degree 
of  happinefs  in  God  the  Creator  and  preferver, 
and  in  creatures  his  fubjefts.  If  moral  virtue 
did  not  tend  to  the  greateft  degree  of  happinefs. 
it  would  no  longer  be  fit  and  reafonable. 

It  is  allowed,  that  there  is  a  kind  and  meafurc 
of  happinefs  in  fin,  to  thofe  who  love  and  live 
profperoufly  in  it  ;  but  ftill  it  is  a  happinefs  in- 
finitely lefs,  than  what  may  be  gained  by  holinefs 
and  virtue,  and  therefore  it  is  bafe,  wrong  and 


Serm.  IX.     our  neighbor  as  6urfelves,  187 

unreafonable.  On  thefe  rcafcns,  a  God  of  in- 
finite benevolence,  who  hath  an  infinite  friend- 
fliip  to  happinel's,  is  pcrfedly  oppofed  to  lin.-»' 
On  thefe  reafons  his  will  is  determined — his  law 
Crdained — his  government  conduiSted — and  his 
penalties  executed.  On  thefe  reafons  the  law 
of  benevolence  forms  a  moral  obligation  oa 
creatures,  and  we  are  to  love  our  neighbor  as 
ourfelves.  On  thefe  reafons  it  is  a  crime  to  hate 
our  enemies,  and  wilh  they  may  be  milerablcj 
or  to  do  any  thing  which  tends  to  make  them 
miferable  ;  unlefs  it  be  by  the  direftion  of  infi- 
nite wifdom  which  knows  how  to  direct  for  the 
greatell  good.  On  thefe  reafons  the  whole  fyf- 
tem  of  moral  laws  and  obligations  ftands,  an4 
can  never  be  reafonably  altered,  while  the  nature 
of  creatures  and  the  conftitution  of  being  re- 
mains as  it  is  at  prefent.  We  therefore,  ought 
to  love  our  neighbor  as  we  do  ourfelves,  becaufe 
his  happinefs  may  be  as  great,  and  is  in  itfelf  as 
valuable  and  as  fit  an  obje^  of  benevolent  defire 
As  our  own. 

All  felfifh  reafoning  mud  be  excluded  oii 
|his  fubject,  for  felfifFmefs  is  unholinefs;  and 
felfifhnefs  being  excluded,  the  law  is  juflified.— - 
But  when  the  writer  fays  that  felfifhnefs  mud 
be  excluded,  he  doth  not  expe<2;  that  any  thing 
but  the  fanftifying  grace  of  God  will  do  the 
work  ;  neither  doth  he  e:;ipe^  that  any  other 
caufe  will  filence  a  rebelling  heart,  or  caufe 
bhnd  minds  to  fee  the  beauty,  and  feel  the  ex:- 
cellency  of  the  commandment  and  pradically 
comply  with  it.  The  minds  of  finful  men,  arc 
fo  accuflomed  from  their  beginning,  to  view 
things  and  to  reafon  on  felnfh  principles ;  it  is  fo 
congenial  to  the  whole  fcheme  of  their  aifeciions, 
and  to  the  common  pradice  of  mankind,  in  ai! 
ages,   parties  and  individuals  ;  and  virtue  is  fe 


i88  On  the  duty  of  lo'ving  Vol.  11. 

abhorrent  from  their  praftice,  that  there  will  be 
the  mod  ftout  refiftance  to  the  commandment. 
This  is  a  refiftance,  which  will  never  be  over- 
come, but  by  the  mighty  grace  of  God  changing 
the  heart,  or  by  his  mighty  power  awing  and 
crufhing  the  rebel.  Unholy  men  are  fo  accuf- 
toiccd  to  their  finful  manner  of  feeling,  that  in 
the  blindnefs  of  their  minds  they  will  think  their 
difobedience  to  be  innocent,  and  that  thofe  w  ho 
enforce  this  explanation  of  the  law  are  ftrangely 
befide  themfelves. 

3.  It  may  illuftrate  and  ferve  as  a  reafon  for 
loving  our  neighbor  as  ourfelves,  to  fhow  how 
obedience  makes  the  greateft  poffible  happinefs. 

The  degree  of  happinefs  in  any  mind,  may 
be  influenced  by  many  things  ;  but  for  a  general 
rule,  it  is  proportioned  to  the  degree  of  love  and 
to  the  excellency  of  the  obje<5t  beloved.  That 
moral  temper,  by  which  men  love  their  neigh- 
bor as  themfelves,  always  contains  a  fupreme 
love  and  affefftion  to  God  himfelf  As  God 
is  the  mod  excellent  of  all  objects,  yea  infinitely 
excellent,  a  love  of  him  muft  give  the  highefl 
happinefs  to  the  mind.  How  much  more  hap- 
py a  perfon  muft  be,  to  love  God  fupremely  and 
be  delighted  with  his  infinite  perfedion  ;  than 
to  be  fwallowed  up  in  his  own  littlenefs,  imper- 
feftion,  fm,  and  in  the  momentary  interefts  of 
aperifhing  world.  The  two  commandments  to 
love  God  with  the  whole  heart,  and  to  love  our 
neighbor  as  ourfelves,  are  joined  in  the  dif- 
comle  of  Christ,  and  an  obedience  to  them 
goes  together,  and  is  never  feparared.  When 
the  heart  is  fo  denied  to  felf  as  to  love  God  fu- 
premely, it  will  have  the  moft  honeft  and  benev- 
olent alfeclion  to  all  his  creatures.  And  when 
we  can  look  with  a  diliulive  and  holy  delight-, 


Serm.  IX.    our  neighbor  as  ourfehes,  1 89 

on  the  blifs  of  innumerable  minds  around  us,  is 
it  not  more  delightful,  than  to  have  our  aifeCi* 
tions  limited  to  our  own  felves  ?  Are  not  com- 
placential  feelings  in  all  which  is  enjoyed  by  the 
whole,  greater  than  what  can  be  had  by  a  con- 
fined delight  in  our  own  private  good  ?  It  cer- 
tainly mufl  be  ;  fo  that  the  difpofition,  which 
dehghts  in  the  good  of  a  neighbor  gives  the 
moft  happinefs  to  the  perfon  who  polTefles  it. 

Further,  it  cannot  be  denied,  that  the  love 
of  our  neighbor  as  it  hath  been  defcribed,  is 
moft  conducive  to  happinefs  in  all  the  focial 
relations  of  life. 

Our  fupreme  and  ultimate  dependance  is  on 
God  ;  but  things  are  fo  conflituted  and  ordered 
by  his  creating  and  governing  wifdom,  that  we 
are  dependant  for  happinefs  one  on  another. 
We  can  do  good,  and  we  can  do  injury — we  can 
mutually  impart  joys  and  forrows — indeed,  we 
are  mutually  dependant.  The  idea  of  being 
independent  of  men  in  this  world,  is  wholly  fan- 
ciful. Thofe  who  call  themfelves  independent, 
becaufe  they  have  great  riches  and  much  pow- 
er, are,  in  fad,  more  dependant  for  happinefs 
than  any  others  Their  fituation  creates  a  mul- 
titude of  wants,  which  cannot  be  fatisfied  with- 
out the  aid  of  others ;  and  all  that  can  be  meant 
by  their  independence  is,  that  by  the  laws  and 
cuftoms  of  our  fociety  they  have  that  in  their 
hands,  which  will  tempt  others  to  become  fub- 
fervient  to  the  fatisfadion  of  their  defires. 

The  moft  excellent  ftate  of  fociety,  is  that,  in 
which  men  have  the  feweft  wants  ariung  from 
their  own  evil  difpofitions  ;  and  where  there  is 
a  common  governing  principle  of  the  heart, 
which  inclines  them  to  nunifter  in  every  poflible 
way  to  the  real  wants  of  others.     By  anfwering 


tg^  On  the  duty  of  loving  ^Vol.  II. 

both  of  thefe  ends,  that  holy  benevolence  com- 
manded in  the  law,  conduces  to  happinefs  in  ajl 
the  fecial  relations  of  life.  By  an  expanfion  of 
the  alfeclions,  the  mind  is  taken  from  itfelf 
whereby  the  number  of  perfonal  wants  from  the 
world  is  leffened  ;  alfo,  by  a  love  of  our  neigh- 
bor as  ourfelves,  there  is  a  fixed  moral  principle, 
which  inclines  in  every  poflible  way  to  minifter 
to  the  wants  of  others,  ilence,  by  the  fpirit  of 
obedience,  men  are  difpofed  to  require  lefs  of 
others,  for  their  own  fake,  and  to  do  more  for 
their  advantage.  Hence  all  the  focial  virtues  are 
promoted — truth,  juftice  and  beneficence  are 
obferved — the  heart  becomes  feeling  to  the  wants 
and  miferies  of  others,  and  the  hand  is  opened 
to  communicate  and  do  good.  The  benevolent 
neighbor  rejoices  with  thofe  who  rejoice,  and 
mourns  with  thofe  who  mourn.  Peace  is  fousrht 
and  purfued.  To  do  good  and  to  communicate 
is  not  forgotten.  There  is  fidelity  in  all  the 
relations  of  life.  Their  benevolent  defires  are 
Jiot  limited  to  time,  but  extended  to  eternity,  and 
the  confequence  is  a  mod  happy  communion  of 
pleafure  and  interefts. 

Further,  the  law  of  love  to  God  and  men  is 
the  only  one,  by  which  a  moft  perfeft  and  glori- 
ous happinefs  can  be  formed  in  the  divine  king- 
dom. 

Men  can  be  happy  in  obeying  a  fovereign 
Lord  and  King,  only  by  loving  him  with  the 
whole  heart,  ftrength  and  mind.  The  obliga- 
tion of  love  and  duty  to  our  neighbor  will  be  an 
affliftion,  unlefs  our  hearts  are  conformed  to  the 
fpirit  of  the  precept.  In  thefe  bonds  of  love  the 
Almighty  and  his  holy  kingdom  will  be  forever 
united,  and  the  blefl'ednefs  of  his  fandified  ones 
will  be  forever  growing. 


Serm.  IX.     otir  neighbor  as  our/elves,  191 

The  reafons  that  have  been  given,  juftify  the 
commandment,  and  fhow  the  wifdom  of  the 
Lawgiver.  Although  the  felfifhnefs  of  the  fmful 
heart  rifes  againft  the  commandment,  it  is  mod 
clear  by  attending  to  the  fubjedt,  that  God  in 
giving  it,  acled  as  a  friend  to  his  creatures,  and 
as  a  iovereign  poflefTed  of  infinite  benevolence. 
A  true  obedience  will  make  all  the  individuals 
who  have  it,  and  the  whole  holy  kingdom,  the 
moil  happy  that  they  can  be  And  while  the 
fmner  is  induced  by  felf-love  to  tranfgrefs  the 
commandment,  he  is  afting  direftly  againft  his 
own  aims  and  defires.  He  aims  and  defires  to 
be  the  mod  bleffed  that  is  poffible,  but  by  con- 
centring his  affedions  on  himfelf,  he  is  deprived 
of  inward  peace,  and  cut  off  from  the  commun- 
ioual  felicity  of  holy  minds.     Amen. 


i:'.>'::::""-H>':::>;::>i:*;' 


SERMON   X. 


On  the  duty  of  loving  our  neighbor  as  ourfelves, 


MATTHEW,  XXll.  39. 

^^Thoujhalt  love  thy  neighbor  as  thy f elf. 

IT  is  found  that  men  mod  habitually  difobey 
thofe  precepts  of  religion  and  morality,  which 
are  the  mod  important.  To  love  God  with  the 
whole  heart,  and  to  love  our  neighbor  as  our- 
felves,  are  the  two  great  commandments,  on 
which  hang  all  the  law  and  the  prophets ;  and  it 
is  thefe  which  are  more  faulted  when  we  explain 
them  (Irictly,  than  any  other  precepts  of  revela- 
tion. In  fpeculation  they  are  allowed  to  be  good, 
while  in  praftice  they  are  continually  denied  ; 
.and  when  men  are  reproved  for  the  breach  and 
we  examine  their  aftions  by  the  law,  to  juftify 
themfelves,  they  will  immediately  attempt  to 
explain  it  into  a  confiilency  with  their  own 
hearts.  I'hey,  alfo,  do  this  by  attempting  t» 
fubftitute  felfilh  affeOiions,  in  the  place  of  thofe- 
B  b 


1 94  On  the  duty  of  loving  Vol.  IL 

which  are  holy.  If  it  be  inquired  who  is  my 
neighbor  ?  they  are  difpofed  to  confine  the  duty 
to  Ibme  near  connexions,  or  to  perfons  in  the 
mod  direft  intimacy  with  themfelves,  leaving 
the  reft  of  the  world  to  fuch  accidental  or  partial 
regards,  as  may  arife  from  the  occurrences  of 
life. 

In  a  preceding  difcourfe  on  this  fubjeft,  we 
have  confidered  the  queftion,  "  who  is  my  neigh- 
bor ?"  To  this  inquiry  we  find  Christ's  anfwer, 
in  the  parable  of  the  good  Samaritan,  by  which 
it  appears  that  the  meaning  of  the  word  neighbor, 
in  the  divine  commandment,  is  all  thofe  who 
are  capable  of  a  rational  and  holy  felicity.  None 
are  excluded  from  our  benevolence,  while  it  re- 
mains poffible  they  ihould  become  bleffed.  The 
law  as  truly  binds  us  to  love  men  of  all  nations 
and  parties,  and  even  our  perfonal  enemies,  as 
it  doth  thofe,  who  are  moft  intimately  conneded 
with  us,  in  the  ties  of  nature  and  acquaintance. 
We  may  have  more  opportunities  to  do  good  to 
the  latter  ;  but  this  does  not  free  us  from  an 
obligation  of  perfect  benevolence  to  the  former, 
and  from  doing  them  good  whenever  opportunity 
is  offered. 

A  SECOND  point  to  which  we  attended  in  the 
former  difcourfe,  was,  the  reafons  of  the  law, 
"  thou  (halt  love  thy  neighbor  as  thyfelf." 

The  fovereign  command  of  God  was  men- 
tioned as  a  fuflicient  reafon  if  there  were  no 
other  known  to  us.  But  as  the  Lord  indulgently 
difplays  to  us,  in  mofl  cafes,  the  reafons  of  his 
will  and  of  his  revealed  law,  we  found  other 
very  important  confiderations  to  juflify  the  com- 
mandment. The  happinefs  of  our  neighbors  is 
as  valuable  as  our  own,  and  all  contrary  appre- 
henfions  are  the  efFeft  of  a  partial  bias,  in  favor 


^erm.  X.     ournelghbor  as  ourfelves.  195 

oi  ourfelves.  If  we  pofTeffed  the  temper  which 
the  law  commands  we  fhould  inftantly  fee  the 
truth  of  this  obfervation ;  but  while  men  are 
wholly  deftitute  of  a  holy  love  oftheirneighbor, 
the  moral  beauty  of  the  commandment  will  be 
hid  from  their  knowledge.  Our  neighbor  hath 
an  equal  capacity  with  ourfelves  to  be  made  hap» 
py  ;  and  if  his  capacity  of  receiving  be  as  great, 
and  his  happinefs  be  as  valuable,  no  reaibn  can 
be  aillgned,  which  will  jullify  us  in  denying  him 
an  equal  degree  of  benevolent  affedion. 

As  a  farther  reafon  of  the  law  we  confidered, 
that  the  benevolence  enjoined,  will  produce  a 
greater  happinefs  in  the  mind  where  it  reigns, 
than  can  be  enjoyed  from  any  limited  and  felfilh 
aflfedion  whatever.  It  muft  be  more  blelfed  to 
enjoy  God  and  all  the  good  which  he  gives  to 
all  his  creatures,  than  fimply  to  enjoy  what  we 
are  capable  of  receiving.  And  we  need  only  t^ 
love  our  neighbor  as  we  love  ourfelves,  and  his 
good  will  be  as  much  matter  of  enjoyment  to  us 
as  our  own. 

Further,  it  cannot  be  denied  by  the  mod 
ignorant  and  flubborn  oppofer  of  the  divine  law, 
that  the  love  commanded  will  produce  the  moll 
perfed:  and  happy  (late  of  fociety,  which  can 
exift  in  the  world. 

In  profecution  of  the  plan,  which  was  propofcd 
in  the  former  difcourfe,  v/e  now  come, 

III.  To  confider  the  degree  of  love  enjoined 
in  the  commandment,  "  thou  ihait  love  thy 
neighbor  as  thyfelf.*' 

And  what  hath  been  faid  of  the  reafons  far 
this  duty,  if  they  appeared  fufficient,  muft  alrea- 
dy  have  determined  the  mind  of  every  coniidef- 


'19^  On  the  duty  of  loving  Vol.  IT. 

ate  reader,  that  the  degree  of  love  ought  to  be 
the  fame  to  our  neighbor  as  to  ourfelves. 

It  is  known  that  much  hath  been  faid,  to 
detrad:  from  this  extent  of  the  commandment. 
It  hath  been  faid,  that  this  love  ought  to  be  of 
the  fame  kind  as  what  we  have  for  ourfelves,  but 
not  the  fame  in  degree  ;  and  that  if  we  have 
the  fame  kind  of  love,  the  law  with  refpefl  to 
our  neighbor  is  fulfilled.  But  a  perfon,  who  is 
filled  with  the  love  of  felfiflmef?;,  hath  no  holy- 
love  even  of  himfelf,  and  therefore  the  fame 
kind  of  love  to  his  neighbor  would  be  no  in- 
ftance  of  obedience,  for  it  is  a  holy  affedion  of 
the  heart  which  is  required. 

It  hath  been  faid  that  we  ought  to  love  our 
neighbor  as  fmcerely  as  we  do  ourfelves ;  but 
it  is  conceived  the  fincerity  of  love  doth,  in  a 
a  great  meafure,  depend  on  the  degree  of  exer- 
cife,  and  that  without  the  fame  degree  there 
cannot  be  the  fame  fmcerity. 

All  thofe  confiderations  which  have  been  men- 
tioned as  reafons  or  arguments,  why  we  fhould 
love  our  neighbor,  do  equally  apply  as  reafons 
for  loving  him  in  the  fame  degree.  It  is  the 
command  of  God  who  hath  a  fovereign  right  to 
dire6l.  If  we  were  not  very  depraved  creatures, 
and  hard  to  underfland  and  blind  to  fee,  the 
very  letter  of  the  commandment  would  be 
cfteemed  a  conclufive  argument  on  the  point. 

We  cannot  deny  the  value  of  a  neighbor's 
happinefs,  nor  his  capacity  to  receive  ;  for  in 
thefe  refpefts  he  is  like  ourfelves.  If  our  ov.n 
happinefs  be  a  valuable  object  in  the  divine  fight, 
fo  mufl:  be  the  happinefs  of  others.  There  is  no 
argument  againft  loving  others  as  we  do  our- 
felves, which  would  not  apply  with  equal 
ftrength,  to  fhow  that  God  ought  not  to  be  as 
kind  and  good  to  them  as  he  is  to  us. 


Serm.  X.      owr  neighbor  as  ourfehes.  197 

To  obviate  a  difficulty  which  may  arife  in  fome 
minds  from  the  rule  which  is  given,  1  obferve, 

That   from  the  required  degree  of  love  to    ■ 
our  neighbor,  being  the  fame  as  to  ourielves,  it   1 
doth  not  follow,  that  we  either  can  or  ought  to   \ 
exercife  the  fame  care  over   him  in  all  refpe£ls'  ( 
as  we  do  ov^r  ourfelves.     For,  firft,  every  man    * 
is  by  God,  committed  t')  his  own  care.     Under    \ 
God  he  is  appointed  to  be  his  own  prcferver  ;    ; 
to  watch  over  his  own  interefts  ;  and  to  feek  his    i 
own  falvation.     Secondly,  it  is  in  the  nature  of 
things   impolTible,    that  we   iliould   exercife  the  ; 
fame  care  over  others,  as  we  do  over  ourfelves.   ■ 
We    cannot  in  their  (lead  love  God,   exercife 
faith  in  Christ,  or  repent  of  fm.     They  mult 
love  and  repent  for  themfelve«,  and  neither  our 
agency   nor    moral  defert   can  become   theirs. 
We  cannot  know  what  they  do  or  want,  or  what 
their  ftate  is  in  many  refpe6ts  ;  neither  can  we 
apply  the  means   of  inltrudion  to  them,  in  the 
manner  we  may  to  our  own  minds.     So  that  we 
cannot  exercife  the  fame  care,  or  do  the  fame 
duties  for  them,  as  we  do  for  ourfelves. 

Further,  our  attention  cannot  be  fo  fixed 
on  their  interefls,  as  it  may  and  ought  to  be  on 
our  own.  We  are  very  finite  in  our  abilities, 
and  our  attention  mull  be  chiefly  fixed,  where 
our  duty  is  principally  to  be  done.  Still  it  is 
true,  that  as  there  are  certain  duties  which  we 
can  and  ought  to  perform  for  the  benefit  of  our 
neighbor,  we  iliould  be  as  careful  at  all  times  to 
perform  them,  as  if  they  were  for  ourfelves. — 
They  ought  to  be  done  as  punftually,  and  with 
as  much  pleafure  and  conftancy,  as  if  they  were 
done  for  ourfelves.  A  Chriflian  temper  would 
foon  make  our  dodlrinal  opinions  on  this  fubjeft 
right,  and  give  a  totally  new  appearance  to  the 
pradice  of  mankind. 


198  On  the  duty  of  loving  Vol.  U. 

The  meaning  of  the  divine  law  is  not  that  we 
exercife  the  fame  care  or  do  the  fame  duties  for 
others  in  all  refpedts  as  we  do  for  ourfelves ; 
but  it  is  this  -.  A  certain  degree  of  care  and  duty» 
by  the  appointment  of  God,  is  due  to  our  neigh- 
bor, and  by  the  fame  appointment,  a  certain 
degree  is  due  to  ourfelves.  By  God*s  direction*, 
which  is  founded  on  the  befl  of  reafons,  we  arc 
to  have  as  real  and  as  ftrong  a  defire  for  his  bell 
interefts  and  for  the  falvation  of  his  foul,  as  wc 
have  for  our  own  fouls.  Further,  we  are  to  be 
as  vv'illing,  chearful  and  ex<a£l:,  in  doing  the  du- 
ties affigned  to  us,  on  which  his  happinefs  is 
dependant ;  as  we  be  in  doing  thoie  things, 
with  which  our  own  felicity  is  connefted.  A 
duty,  which  is  equally  plain  and  clear,  {hould  be 
as  exactly  performed,  as  if  it  had  a  fole  relation 
to  ourfelves  ;  and  this  is  to  be  done  becaufe  the 
well-being  of  others  is  as  valuable  as  our  own, 
and  in  the  performance  of  duty,  we  ought  never 
to  be  governed  by  a  felfifh  motive.  Such  a 
motive  would  deftroy  the  re^itude  and  holincfe 
of  the  adlion. 

But  it  is  further  objeded,  that  by  this  rule, 
all  diftindion  is  taken  away,  between  that  love 
which  v/e  owe  to  the  virtuous  and  vicous.  We 
4re  commanded  to  love  the  brethren  as  a  peculiar 
duty,  and  this  is  made  a  rule  of  trial,  whether 
v/e  be  the  children  of  God.  Among  our  neigh- 
bors both  characters  are  included,  and  are  we  to 
love  them  equally  ? 

In  anfwer  to  this  objection  and  quellion,  it  is 
replied  ;  that  in  the  fenfe  of  the  commandment, 
"  thou  fhalt  love  thy  neighbor  as  thyfelf,"  we 
are  to  love  them  equally.  It  is  the  love  of  be- 
nevolence, which  we  owe  to  all  men,  whether 
they  be  good  or  evil ;  and  their  capacity  for  hap- 


Serm.  X.      our  neighbor  as  our/elves,  I99 

pinefs  and  ability  to  ferve  Gud  and  his  kingdom, 
are  the  meafure  of  the  love  that  is  due  to  them. 
It  is  the  love  of  complacence  or  delight  in  their 
chara6ter,  temper  and  pradice,  which  is  pecu- 
liarly due  to  the  people  of  God.  They  are  to 
be  loved  for  their  holinefs,  conformity  to  God, 
and  devotion  to  his  glory  and  kingdom  ;  and  it 
is  by  the  prefence  or  want  of  this  complacence, 
that  we  derive  a  rule  for  determining  our  own 
flate.  If  we  are  made  holy  by  the  fandifying 
grace  of  God,  we  fhall  delight  in  all  holy  objeds 
— in  the  charafter  and  law  of  God — and  in  the 
communicated  holinefs  of  temper  and  praftice, 
which  we  fee  in  his  people.  Alfo,  we  fhall  de- 
light in.  them,  confidered  as  members  of  the  glo- 
rious and  holy  body,  of  which  Christ  is  the 
head.  It  is  therefore  a  love  of  holinefs  that  is 
feen,  either  in  the  glorious  fountain  of  rectitude, 
or  as  it  exifls  by  the  communications  of  his  grace 
in  his  people,  which  is  the  objeft  of  Chriilian 
complacence  and  communion.  This  love  fur- 
niflies  the  rule  of  examination  for  the  people  of 
God,  whether  they  are  in  the  faith  favingly  and 
fanftifeed  bv  the  fpirit  of  Christ,  unto  the  en- 
joyment of  his  kingdom.  If  we  are  Chriftian« 
indeed,  we  fliall  delight  in  that  image  of  Goo 
and  Christ,  which  his  people  pofTefs,  and  with 
a  peculiar  delight  we  fiiall  love  them  as  fanclified 
members  of  the  body  of  Ji.sus.  Alfo,  our  hours 
of  communion  with  them  will  be  fweet,  in  be- 
holding and  praifmg  the  glory  of  a  common 
Lord — in  calling  upon  him — in  worfhipping  him 
— and  in  anticipating  an  eternity  to  be  paffed  to- 
gether in  love  and  praife.  Thefe  complacential 
and  communional  exercifes  furnifli  the  rule  by 
which  we  are  to  try  the  gracious  fmcerity  of  our 
own  hearts  ;  and  if  we  do  not  find  fomething  of 
this  nature,  we  do  not  love  the  brethren  pecU' 


300  On  the  duty  of  loving  Vol.  IL 


liarly,  which  the  objection  fuppofes  to  be  the  rule 
of  trial. 

But  the  law  we  are  now  confidering,  particu- 
larly means  the  love  of  benevolence,  or  wifhing 
well  to  the  being  and  happinefs  of  men.  Although 
a  good  man  cannot  delight  in  the  fmful  character 
and  practice  of  thofe  who  habitually  tranfgrefs 
the  law  of  Goo  ;  yet  he  may  mofl;  fmcerely  wilh 
them  to  become  holy  and  happy.  If  God  be 
pleafed  to  remove  their  fm  and  make  them  holy, 
they  will  become  amiable,  and  the  (lamp  of  con- 
formity to  his  character  on  their  hearts,  will  ren- 
der them  lovely  in  the  fight  of  God  and  men- 
If  he  be  pleafed  to  take  away  their  fm,  they  will 
be  new  creatures — the  odioufnefs  of  temper  and 
practice  which  good  people  diflike,  will  be  gone 
— the  abilities  which  they  poffefs  will  be  con- 
verted to  new  purpofes — and  although  they  are 
now  wretched  and  deformed,  they  will  be  as  hap- 
py and  glorious  as  we  now  behold  the  moft  fan&i^ 
fied  to  be. — Further,  if  God  be  pleafed  to  take 
away  their  fm  they  will  be  as  adive  in  obeying, 
as  they  now  are  in  difobeying  ;  as  a£tive  in  hon- 
oring GoDj  as  they  now  be  in  diflionoring  him  ; 
as  zealous  for  the  caufe  of  Chriil,  as  they  are 
now  oppofed  to  it  ;  and  as  much  filled  with  love 
to  the  children  of  God,  as  they  now  are  with 
antipathy  and  the  fpirit  of  perfecution. 

If  this  be  the  cafe,  there  is  no  reafon  can  be 
ailigned,  why  thofe  who  are  pious,  ought  not  to 
wifh  them  :is  well,  be  as  anxious  for  their  well- 
being,  as  faithful  in  all  means  to  promote  fo  de- 
firable  an  end ;  as  they  would  be  in  the  cafe  of 
thofe  who  have  become  obedient  in  Christ  Je- 
sus. It  is  not  uncommon,  on  beholding  the 
crimes  of  the  vicious,  to  feel  a  deteitation  ex- 
tending to  their  perfons  as  well  as  to  their  fins  j 


Serm.  X.     our  neighbor  as  our/elves.  201 

bat  this  is  an  unchriftian  fpirit  and  difobedience 
to  the  laws  of  Christ.  No  man's  perfon, 
which  confifts  in  his  intelligent  powers  and  in  his 
capacity  for  happinefs,  can  be,  in  a6.y  c?fe,  a 
fit  objed  of  detedation.  Deteflation  ft  due  to 
their  finful  improvement  of  talents  and  to  the 
crimes  which  are  committed  ;  but  not  to  the: 
man  confidered  as  a  being  intelligent,  adive, 
capable  of  happinefs,  and  able  with  a  right  tem- 
per to  do  much  for  the  glory  of  God. 

If  this  fubje^l  were  confidered  by  Chriftians, 
it  would  reprove  their  want  of  concern  for  the 
fouls  of  others,  and  make  them  more  anxious, 
more  prayerful,  and  more  indefatigable  in  the 
ufe  of  means  for  the  converfion  of  fmners. 

IV.  We  are  next  to  confider  the  fruits  or  ef- 
fefts  that  will  follow,  where  this  love  is  formed 
in  the  heart  by  the  fan£lifying  power  of  God. 

There  is  no  more  effeftual  way  to  convince 
our  minds  of  the  wifdom  and  excellence  of  a 
commandment,  than  to  attend  to  its  effeds  in. 
fociety.  If  we  find  thefe  effects  to  be  immedi- 
ately and  permanently  bad,  we  condemn  the 
commandment.  If,  on  the  contrary,  we  find 
them  to  be  good,  we  approve  the  commandment, 
and  viewing  it  with  right  hearts  fhall  eftecm  it 
to  be  excellent. 

Such  is  the  depraved  condud:  of  men,  and  fo 
imperfed  is  their  obedience,  even  in  thofe  who 
are  rhe  mofl  obfervant  of  themfelves  and  of  the 
rule  of  duty  ;  that  we  cannot  have  a  fair  trial  in 
this  imperfeft  world.  The  full  excellency  of 
Christ's  law  hath  never  been  feen,  for  his  people 
have  had  many  fins  and  imperfeftions  mingled 
with  their  virtues  and  graces  ;  fo  as  to  obfcure  the 
excellence  of  a  Chriilian  charader.  The  exam- 
ple of  Christ  was  a  perfeA  one-  to  fhoTv-  th? 
C  c 


t62  On  the  duty  of  loving  Vol.  tl. 

goodnefs  of  his  lav/.  The  example  of  his  peoplfc 
hath  been  very  imperfect ;  and  it  is  only  fome 
traces  of  the  fitnefs  and  excellence  of  virtue  and 
t)i  the  evengelical  law,  which  can  be  learned 
from  their  conduct  If  all  men  were  to  keep 
the  law,  it  would  immediately  give  a  new  evi- 
dence of  the  excellency  of  divine  wifdom.  A 
new  face  would  appear  on  the  things  of  the 
world,  and  on  the  flate  of  fociety,  and  the  earth 
would  become  like  heaven,  in  many  refpeds. 

I.  '^LL  evil  works  would  ceafe,  and  men 
would  no  longer  injure  each  other's  pcrfons, 
reputation  or  interefts. 

A  VERY  great  fhare  of  the  evils,  which  betide 
us  here,  are  through  human  inftrumentality. 
There  are  many  a£ts  of  open  violence  and  injury, 
but  thefe  are  not  the  whole  ;  for  iniquity  is  of- 
ten eftabliflied  by  a  law,  and  thofe  who  are  the 
organs  of  public  jullice,  through  an  evil  influence 
in  fociety,  become  the.very  agents  in  doing  things 
which  are  contrary  to  the  law  of  God,  "  thou 
flialt  love  thy  neighbor  as  thyfelf,  and  do  to  him, 
as  thou  couldeft  reafonably  defire  him  to  do  to 
thee." 

THiRE  are,  alfo,  many  injuries  of  a  leffer 
nature,  which,  although  they  may  not  bear  the 
name  of  open  violence,  partake  of  the  fame  na- 
ture and  fliow  the  utter  want  of  neighborly  love. 
There  are  unkind  actions,  which  wound  the  feel- 
ings of  a  benevolent  and  tender  heart  ;  and 
thefe  are  often  of  fuch  a  kind  and  attended  with 
fuch  circumftances,  that  they  cannot  be  defcrib- 
ed  or  complained  of  with  prudence  ;  but  ftill 
they  injure  the  heart  that  is  fufceptive  of  tender- 
nefs  and  love.  The  Chriftian  law  and  praftice 
is  tender  of  the  feelings  of  men,  and  the  follow- 
ers of  Christ,  while  ading  in  his  fpirit,  will 
ft  ever  wound  another's  heart,  unlefs  it  be  requir- 


Slerm.  X.      our  neighbor  as  our/elves.  403 

od  by  the  law  of  holinefs,  truth  and  goodnefs. 
AH  evil,  all  injury,  all  unkindnefs,  whether  pri« 
vate,  domeflic  or  national,  would  ceafe  if  this 
law  were  obeyed ;  and  men  would  no  longer 
have  caufe  to  complain  of  being  treated  either 
unjufUy  or  unkindly. 

2dly.  The  abllinence  from  evil  works  would 
be  accompanied  with  the  performance  of  all 
that  are  good. 

There  is  a  field  of  infinite  extent  opened  for 
the  exercife  of  kind  and  jull  adions  to  men.  It 
is  only  a  few  of  thefe,  which  can  be  enjoined  by 
the  authority  of  men  ;  and  even  the  divine  law 
doth  inculcate  them  only  in  general  precepts, 
Thofe  good  deeds  to  others,  that  care  of  them 
and  their  intereils,  and  that  expreffion  of  love 
which  God  requires,  vary  vi^ith  every  diflferent 
condition  in  life — with  every  new  event  in  the 
domeflic  and  focial  relations  and  intercourfe  of 
nien-^with  every  want,  every  forrow,  and  with 
every  opportunity,  which  is  offered  for  lawfully 
making  another  happy  or  adding  to  the  peace  of 
his  mind.  Where  there  is  a  reigning  fpirit  of 
love,  the  mind  will  not  reft  in  the  greater  and 
more  apparent  and  public  duties  of  truth,  juftice,, 
equity  and  benifieence  ;  but  there  will  be  an 
univerfal  kindnefs — a  fweet  manner  of  doing 
good — an  attention  to  erery  want,  and  to  every 
thing  that  will  communicate  happincfs,  in  a 
way  that  is  confiftent  with  the  law  of  God.  The 
general  precepts  of  goodnefs  in  the  holyfcriptures 
reach  to  the  moft  minute  parts  of  human  adioii 
—to  every  word  and  to  every  exprelTion  of  love, 
by  which  happinefs  can  be  communicated  and 
mutually  enjoyed,  and  grief  prevented  or  affuag- 
ed.  We  are  to  mourn  with  thnfe  who  mourn, 
and  rejoice  with  thofe  who  rejoice-wtp  do  good 


204  On  the  duty  of  loving  Vol.11. 

and  communicate — to  be  courteous — to  bear 
each  others  burdens — to  feek  the  things  which 
make  for  peace — to  be  of  one  mind — to  walk 
together  in  love — and  be  as  brethren,  as  chil-' 
dren  of  one  family,  fons  of  one  God,  united  in 
one  intereft,  redeemed  by  the  fame  precious 
blood,  and  journeying  together  to  the  fame 
heaven  of  eternal  communion.  If  every  man 
loved  his  neighbor  as  himfelf,  there  could  be  but 
one  common  intereft  reigning  in  all  hearts.  The 
intereft  and  the  happinefs  of  each  would  be  the 
intereft  and  happinefs  of  all.  1  his  fpirit  of 
brotherly  love  would  cement  men  together  in 
peace,  beyond  what  we  now  can  conceive  ;  and 
the  defires  of  the  heart  to  communicate  and  do 
good,  would  difcover  thoufands  of  opportunities 
for  kind  and  helping  actions,  which  are  neglec- 
ted ;  yea  not  even  conceived  by  fuch  felfifh 
hearts  as  we  now  poffefs.  There  would  be 
no  private  burdens  and  wants,  no  individual 
and  feparate  griefs  ;  for  every  heart  would  claim 
to  come  in  for  its  fhare,  and  the  communion  of 
affedion  would  change  the  very  burden  into  the 
joy  and  peace  of  brotherly  love. 

3dly.  If  men  loved  their  neighbor  as  them-, 
felves,  the  very  manner  of  doing  good  to  others 
would  be  changed  from  what  it  now  appears. 

There  would  be  a  fervor  and  an  apparent 
fmcerity  and  warmth  of  affection,  which  would 
double  the  value  of  a  benefit  to  the  receiver. 
When  doing  good  to  ourfelves  we  are  animated 
and  all  fmcere  in  the  fervice.  The  whole  ap- 
pearance of  the  man  is  an  exprefTion  of  cngaged- 
nefs  ;  but  often  it  is  not  fo  in  doing  good  to 
others,  and  there  is  an  appearance  as  though 
confcience  had  more  agency  than  the  heart,  in 
promoting  beneficence.     It  would  not  be  thus. 


Serm.  X.      our  neighbor  as  ourfehes,  205 

if  we  loved  our  neighbor  as  ourfelves.  Every 
look,  gefture  and  word  would  fhow  the  heart  to 
be  fincere  and  animated  with  the  kindeft  affec- 
tion, and  rejoiced  with  the  opportunity  of  doing 
good,  and  made  as  happy  in  relieving  as  it 
would  be  in  receiving  rehcf  The  joy  of  doing 
good  would  be  great,  and  the  happinefs  of  re- 
ceiving  would  be  doubled.  Now  there  is  often 
a  pain  in  receiving  a  benefit,  from  a  fear  that  it 
gives  pain  to  grant  it,  and  this  arifes  fr(5m  a  ccn- 
icioufnefs,  of  the  weaknefs  of  brotherly  love  in 
the  felfifli  hearts  of  men,  even  when  the  rnofi; 
fanftified  that  they  ever  are  in  the  prefent  ftate. 
O  bleffed  ftate  indeed,  when  all  this  fliall  be  re- 
moved !  Then  indeed  it  will  be  bleffednefs  either 
to  ^ive  or  receive,  and  a  confidence  in  the  love 
and  willingnefs  of  the  giver,  and  in  the  happinefs 
that  he  takes  in  doing  good,  will  make  the  bene- 
fit a  double  blefling  !  There  will  be  a  happinefs 
in  feeing  him  made  happy  by  communicating. 
If  fuch  a  fpirit  reigned  on  earth,  and  was  in  all 
fouls,  thefe  pains  and  necelfary  natural  evils 
which  we  now  endure  by  the  frail  conftruftion 
of  prefent  nature,  vi^ould  hardly  be  enough  to 
make  us  call  this  an  evil  world.  If  moral  evii 
were  all  removed  from  our  hearts,  and  perfect 
moral  virtue  reigned  in  every  breaft,  the  ftate 
would  be  heavenly,  even  though  all  necelfary 
natural  evils  remained.  Sin  was  not  only  the 
caufc  of  introducing  natural  evil  ;  but  the  con- 
tinued intermingling  of  fin  in  all  we  do,  in  all 
we  feel,  and  even  with  all  our  graces,  infixes  a 
thoufand  nev/  ftings  in  thefe  natural  plagues, 
which  a  wife  moral  Governor  hath  introduced 
as  a  punifhment  of  our  rebelHon  againft  him. 

4thly.  By  thus  far  following  the  efteds  of 
loving  our  neighbor  as  ourfelves,  we  are  led  to 


906  On  the  duty  of  loving  Vol.  \h 


a  ftiil  more  glorious  view  of  them  ;  and  the  doc- 
ti'ine  opens  to  our  underflanding  how  the  heav^ 
enly  life  and  glory  and  peace  will  be  formed. 

It  is  now  in  a  degree,  myfterious  to  us  how 
infinite  goodnefs  will  form  fuch  a  ftate  of  tran.- 
fcendant  glory  and  peace,  as  is  defcribed  in  his 
word,  and  give  it  in  full  poffeflion  to  fuch  crea- 
tures as  we  are.  Truly  for  fuch  creatures  as  we 
now  are,  that  is,  for  fuch  fmning  and  unholy 
creatures  as  we  now  are,  a  heaven  correfpondent 
to  the  fcriptural  reprefentations  cannot  be  form* 
ed,  and  therefore  cannot  be  given  and  poffeifed. 
But  the  difficulty  is  in  us,  and  the  impoffibility 
arifes  from  our  fin.  Let  this  fm  be  taken  away, 
and  the  mind  become  informed  in  the  fruits  of 
perfeft  holinefs,  it  would  no  longer  remain  a 
my  fiery,  either  how  a  heaven  of  glory  is  formed ; 
or  in  what  it  confifts;  or  how  fuch  creatures  as  we 
now  are  can  be  made  to  polTefs  it.  If  God  be 
able  to  fanftify  fmners,  and  can  do  it  confiflent- 
ly  with  the  holinefs  of  his  government  ;  then  he 
can  bring  them  to  a  heaven  as  full  of  glory,  as 
that  which  we  find  defcribed  in  his  word.  '!  hat 
he  can  do  it  confiflently  with  the  reditude 
of  his  government  we  learn  from  the  gift,  life, 
death  and  afcenfion  of  Christ.  That  he  can 
fandlify  fmners  and  take  away  their  perfonal  un- 
holinefs,  we  learn  from  his  promife  that  he  will 
do  it,  and  from  the  initial  work  of  his  grace  in 
their  hearts  while  they  are  in  this  world.-^ 
And  it  is  here,  that  the  myftery  unfolds,  how 
heaven  will  be  formed  !  how  fuch  fmners  as  we 
are  can  be  brought  into  the  poffeffion  of  tran- 
fcendant  glory  and  peace  !  We  mufl  be  fandi- 
fied  and  delivered  from  fm,  and  then  we  fhall 
be  prepared  to  meet  and  to  receive  the  promifes 
in  their  fulleft  extent.  A  fpirit  of  conformity  to 
the  two  commandments,  "  Thou  Ihalt  love  the 


Seriti.  X.      our  neighbor  as  ourfehes.  207 


Lord  thy  God  with  all  thy  heart ;  and  thou 
{halt  love  thy  neighbor  as  thyfelf,"  will  be  the 
principal  thing  in  forming  and  giving  men  pof- 
feffion  of  heavenly  glory  and  peace.  If  we 
could  but  feel  this  temper,  and  have  an  opportu- 
nity to  obferve  its  effeds  in  fociety,  it  would 
much  aflifi:  our  conception  on  this  great  and  glo- 
rious fubjed.  As  the  hearts  of  men  are  alienated 
from  moral  goodnefs  and  beauty,  they  look 
more  to  natural  objects  for  their  fupreme  happi- 
nefs  ;  and  when  they  endeavor  to  conceive  a  (tate 
of  perfect  glory  and  peace,  they  are  too  prone 
to  conceive  it  confiding  of  natural  beauty  and 
entertainments.  It  is  thus  that  many  conceive  of 
heaven  ;  as  confifting  wholly  in  natural  good, 
beauty,  convenience,  iuftre  and  glory.  That 
there  will  be  great  alterations  in  nature — in  the 
material  univerfe — in  its  beauties  and  glories, 
which  are  expreflive  of  the  glory  of  the  author — 
and  in  the  bodies  of  thofe  who  fhall  be  raifed  to 
glory,  cannot  be  denied.  In  the  holy  fcriptures 
it  is  faid  that  this  fhall  be  the  cafe.  But  all  natu- 
ral beauty  will  not  make  a  heaven  of  glory  and 
comfort  to  the  mind.  The  miferies  of  one 
world  and  the  bleflednefs  and  glory  of  the  other, 
will  arife  principally  from  moral  caufes,  and  the 
exercife  of  moral  and  holy  affedlions.  There 
mull  be  a  change  of  heart  to  make  men  heaven- 
ly, and  the  bleflednefs  of  the  ftate  will  arife  from 
their  holy  affeclions  and  pra6tice.  A  compliance 
with  the  two  great  commandments,  to  love  God 
with  the  whole  heart  and  to  love  our  neighbor 
as  ourfelves,  will  eflentially  conftitute  that  ftate 
of  reward,  which  is  promifed  to  be  the  portion 
df  the  children  of  God. 

From  attending  to  the  effe£ls,  that  would  flow 
from  a  compliance  with  the  law,  we  ought  to 


3o8  On  the  duty  of  loving  Vol.  II. 

be  convinced  that  the  ftridt  explanation  of  its 
meaning  which  hath  been  given  in  this  difcourfe, 
is  the  true  one.  Ihis  defcribes  the  extenfion  of 
the  commandment — it  juftifies  the  wifdom  and 
goodnefs  of  Goo  in  giving  it — and  it  fhows  that 
a  ftate  of  perfe£l  happinefs  in  fociety,  can  fubfift 
on  no  other  principles.  Heaven  is  defcribed  as 
a  life  and  condition  of  perfect  happinefs  and 
peace  ;  but  if  we  were  to  admit  the  lead  degree 
of  felfiihnefs  into  that  holy  and  bleffed  world, 
the  glorious  condition  of  holy  minds  would  be 
thus  far  corrupted  and  broken.  There  is  a  con- 
tradiftion  between  men's  defires.  They  defire 
to  be  perfectly  happy  and  glorious  ;  and  they 
alfo  defire  to  be  happy  and  glorious  by  concen- 
tring their  affections  to  themfelves.  The  latter 
defire  is  naturally  impoflible.  Nature  admits  no 
place  for  its  gratification.  It  is  as  much  impof- 
fible  to  be  perfefcly  happy,  with  the  temper  which 
rfiey  wifh  to  indulge,  as  it  is  to  be  and  not  to  be^ 
at  the  fame  time,  and  impoffibilities  are  not  to 
be  expefted  in  the  cafe.  When  men  wifh  to 
efcape  from  that  broad  extenfion  of  the  com- 
mandment, that  hath  been  defcribed,  they  are 
departing  from  the  only  poffible  principles,  which 
admit  of  everlafting  bleffednefs.  fhus  the  hearts 
of  finners  are  unreafonable  in  every  refpeCt. 
They  unreafonably  deny  God  his  glory.  They 
unreafonably  wifli  to  be  happy  in  an  impolTible 
way,  and  that  God  would  bring  them  to  glory 
and  peace,  while  they  are  themfelves  contradift- 
ing  the  principles  by  which  glory  and  peace  are 
produced.  The  communion  between  faints  in 
heaven  and  in  earth,  is  on  the  fame  principles, 
and  if  this  bleffed  ftate  of  mind  be  not  begun 
here,  it  will  not  exifl  hereafter. 


Serm.  X.      our  neighbor  as  ourfehes,  209 

From  this  fubje6l  we  infer,  men's  prefent  de- 
ficiency in  obedience  and  in  the  benevolent  af- 
feftion  which  they  owe  to  others. 

The  only  way,  for  us  to  form  a  true  opinioa 
of  our  own  deficiency,  is,  firft  to  examine  the 
law  and  learn  the  extenfion  of  the  duty  which 
is  commanded,  and  then  bring  our  own  difpoli- 
tions  and  practice  into  comparison  with  its  pre- 
cepts. There  is  no  exaft  model  of  virtue  to  be 
found  among  men.  If  we  judge  of  ourfelves  by 
comparifon  with  others,  even  taking  the  moft 
virtuous  and  benificent,  and  finding  ourfelves 
by  an  impartial  comparifon  better  than  they,  it 
would  be  no  proof  of  our  obedience.  The  earth 
is  filled  with  fin  in  the  fight  of  God.  There  is 
no  man  who  loves  his  neighbor  as  himfelf. 
There  is  none  who  doeth  good  in  the  flrid  and 
true  fenfe  of  the  law,  no  not  one.  How  many 
whofe  afFedions  are  fo  centred  on  themfelves, 
as  conftantly  to  violate  thofe  laws  of  fociety, 
which  can  be  no  more  than  a  barrier  againfl 
open  and  high  handed  injuftice  and  maleficence  ? 
How  many  who  have  no  idea  of  neighborly  du- 
ty beyond  the  common  cuftoms  of  civility  in  the 
world,  and  thefe  do  not  extend  further  than 
mere  felfifhnefs  ?  At  beft,  they  are  only  a  fel- 
fifti  code,  modernized,  poliftied,  and  dreffed  in 
the  exterior  of  kindnefs,  fo  far  as  kindnefs  can 
be  adopted  without  felf-denial,  or  as  it  may  min- 
ifter  to  pride,  or  as  there  is  a  probability  that 
one  kind  adion  will  be  repaid  by  another.  How 
many  whofe  hearts  are  utterly  void  of  love— ' 
whole  words  are  fmooth  as  oil,  while  their  feel- 
ings are  like  drawn  fwords — who  deceive  with 
words  of  kindnefs,  that  they  may  deftroy — or 
who  profefs  to  be  kind  and  good,  merely  for 
their  own  amuiement,  and  -to  have  their  falfc 
words  returned  in  the  ftile  of  flatterv.     There 


li«  On  the  duty  of  loving  Vol.  U, 

is  nothing  of  the  honefty  and  love  of  heaven  In 
all  this.  In  all  this  there  is  no  obedience  to  the 
commandment. 

Or  if  we  come  to  look  on  thofe,  where  the 
fpirit  of  love  hath  created  a  fpark  of  conformity 
to  the  divine  benevolence  :  Here  there  is  fome 
love  of  others — fome  honefty — fome  little  degree 
of  true  goodnefs,  but  how  little  !  how  imperfedl! 
how  far  from  governing  and  filling  the  foul  1 
how  remote  from  fuch  a  love  as  induced  the 
man  C+^rist  Ji  sus  to  fufFer,  to  agonize,  t  •  die 
that  others  might  live  !  Although  they  may  have 
fome  degree  of  love  for  others,  yet  how  fmalt 
compared  with  the  affeftion  for  themfelves,  for 
their  own  connections  and  relations  in  life  !  How 
great  an  evil  they  will  fuffer  others  to  endure, 
for  the  fake  of  the  moft  trifling  good  to  them- 
felves !  How  ftrangely  the  exercife  of  grace  will 
difappear,  and  all  their  felfiih  paffions  be  waked 
up  by  fmall  inconveniences  coming  on  them- 
felves or  on  their  families,  fo  that  all  appearance 
of  brotherly  love  appears  to  be  fufpended  !  Thus 
weak  are  even  the  children  of  God  in  their 
graces  and  in  that  love  which  beareth  long, 
wbich  fuffereth  much,  which  hopeth  the  beft, 
and  is  kind.  That  finful  felf-love,  in  which 
our  depravity  originally  confifts,  hath  obtained 
a  ftrange  power  over  our  minds.  Reafon  is  per- 
verted— the  underftanding  is  blinded — the  heart 
is  corrupted— bad  men  will  wholly  rejeft  the 
law — and  even  good  men,  as  we  mean  by  good 
men  in  this  world,  will  difpute  what  is  meant  by 
the  commandment,  "  thou  fhalt  love  thy  neigh- 
bor as  thyielf." — It  is  a  wonderful  depravity  !  it 
is  a  great  and  univerfal  depravity,  or  fuch  confe- 
quences  could  not  follovv\  When  the  human 
mind  is  fo  blinded,  in  the  eifential  things  of  reli- 
gion and  godlinefs,  it  is  not  ftrange  that  there 


Serm.  X.      our  neighbor  as  ourfehes*  an 

/hould  be  a  great  degree  of  blindnefs  and 
many  errors,  in  things  which  are  lefs  effential  to 
the  nature  of  piety  and  holinefs. 

This  error  of  the  heart,  which  lies  at  the  bot- 
tom of  all  other  errors,  accounts  for  the  fins 
which  are  in  the  world — For  the  utter  unholi- 
nefs  of  many,  and  their  total  difregard  to  the 
fpirit  of  equity  and  righteoufnefs — for  the  form- 
ality of  others,  who,  while  they  profefs  to  know 
the  law,  obey  it  in  fuch  a  cold  and  indifferent 
manner  that  it  wounds  the  heart  of  another  to 
be  dependant  on  their  kindnefs — and  for  the 
great  intermixture  of  unkindnefs,  and  the  im- 
perfedt  manner  of  doing  good  that  is  found  in 
the  beft. 

Let  all  who  read  lament  their  own  deficiency, 
and  endeavor  to  be  fenfible  how  far  fhort  they 
fall  of  their  duty,  and  how  far  they  are  removed 
from  the  fpirit  of  grace.  Let  them  pray  for  the 
aids  of  that  blefled  Spirit  which  Jesus  Christ 
purchafed  with  his  dying  blood,  that  he  might 
change  the  reigning  enmities  of  unholy  minds, 
and  bring  them  to  refemble  his  own  infinite  and 
eternal  love.  May  the  love  of  God  reign  in 
many  hearts  to  the  praifc  and  glory  of  his  grace. 
Amen. 


'■.;:;'■  •■.;:X>-.;;>..:>::>i:;:;i.i-4;:»jC^'::>i;;>t;S-i;;:>.n:j-cX 


S  £  R  M  O  N  XI. 


On  Chriftian  felf-denial. 


MATTHEW,  XVI.    24. 

Then  fold  yEsus  unto  his  di/ciples,  if  any  man 
will  come  after  me,  let  him  deny  himfelf  and  take 
up  his  crofs^  and  follow  me. 

THE  aature  of  that  felf-denial,  which  is  re^ 
quired  from  Chriftians,  is  a  fubjed  which 
defcrves  to  be  very  ferioufly  confidered.  Much 
is  faid  by  the  facred  writers,  and  efpecially  by 
Christ  himfelf,  on  the  neceffity  of  felf-denial 
for  being  his  difciples,  and  for  entering  into 
the  kingdom  of  heaven.  Some  things,  which 
were  faid  by  him  on  this  fubjecb,  doubtlefs  appli- 
ed to  the  peculiar  fufferings  of  his  difciples,  and 
of  others  who  live  in  feafons  of  great  perfecution 
for  the  fake  of  religion  ;  but  they  are  not  to  be 
wholly  thus  applied.  Thofe,  who  fuppofe  that 
Chriftians,  can  live  in  obedience  to  the  laws  of 
Christ  without  felf-denial,  at  any  time,  or  in 


214  On  Chriflian  felf-demaU         Vol.  II. 

any  earthly  fituation  whatever,  are  greatly  mif- 
taken.  They  are  miflaken  in  the  nature  of  reli- 
gion, and  of  C'hrist's  laws,  and  in  their  own 
temper.  There  is  no  part  of  the  holy  fcriptures, 
which  reprefent  the  life  of  God*s  people  in  this 
world,  to  be  one  of  eafe,  quietnefs  and  conform- 
ity to  prefent  things ;  or  to  their  own  natural 
difpofiiions.  All  the  defcriptions  of  Christ 
himfelf  are  contrary  to  this  j  all  of  them  repre- 
fent hi'^.  people  as  in  a  ftate  of  warfare,  not  only 
with  tlie  world,  but  with  themfelves  and  their 
own  appetites  ;  all  defcribe  their  courfe  to  be 
filled  with  felf-denial. 

Further,  there  are  many  exhortations  againft 
the  allurements  and  blandifhments  of  the  w^orld, 
of  time  and  of  fenfe.  Many  things  are  faid  inti- 
mating that  thofe  who  dwell  in  the  lap  of  plenty 
and  eafe,  will  have  more  need  of  exercifing  felf- 
denial,  than  others,  who  have  a  harder  deftiny 
in  life.  Certainly  the  former  have  more  temp- 
tations to  encounter,  and  though  the  aflifting 
grace  of  God  may  be  fufficient  for  thera,  they 
muft  more  hardly  enter  into  the  kingdom  of 
heaven.  It  will  be  a  difficult  work  to  fortify 
their  hearts,  againft  fuch  allurements  as  are  oiFer- 
ed  by  their  worldly  fituation.  Let  us  therefore 
fix  it  as  a  truth,  that  all  muft  exercife  much  felf- 
denial  to  enter  into  the  kingdom  of  God. 

While  on  one  hand  we  allow  the  neceffity  of 
felf-denial,  and  always  find  by  experience  that 
Christ's  words  are  true;  yet  the  irreligious 
have  an  idea  of  unhappinefs  in  religion,  which  is 
never  found  by  experience.  They  have  no  idea 
of  a  kind  of  felf-denial,  which  increafes  the  hap- 
pinefs  of  thofe  who  exercife  it.  Through  igno- 
rance of  the  nature  of  experimental  godlinefs, 
they  fuppofe  that  it  produces  gloom,  uneafmefs 


Serm.  XI.     On  Chriftian  f elf -denial,  2 1 5 

and  conftant  wretchednefs  of  mind.     But  this  is 
far  from  being  the  cafe. 

TAKr  one  of  thofe  irreUgious  perfons  who 
hath  this  idea  of  piety  and  its  confequences,  and 
no  conception  of  experimental  religion,  its  feel- 
ings and  its  comforts  ;  let  his  heart  be  changed 
to  love  God,  the  divine  law,  and  his  neighbor, 
according  to  the  precepts  of  the  gofpel,  and  he 
will  inftantly  fay,  I  have  found  a  happinefs 
that  was  unknown  to  me  before.  My  capacity 
for  happinefs  is  not  diminifhed,  but  my  apprehen- 
iions  of  its  nature  are  entirely  changed.  By 
giving  up  my  former  happinefs,  I  have  found 
one  that  is  infinitely  fuperior  to  what  I  ever  had 
conceived.  I  am  now  more  happy,  in  all  the 
felf-denial  required  by  the  gofpel,  than  I  ever 
was  by  indulging  myfelf  in  the  temper  and  prac- 
tice which  were  forbidden. 

Thus  thefe  perfons  would  fay,  if  their  hearts 
were  changed,  who  are  now  fo  ready  to  think 
and  reprefent,  that  the  felf-denial  required  In  the 
gofpel,  necefl'arily  makes  men  gloomy  and  un- 
happy. With  the  principles  and  the  heart, 
which  they  at  prefent  pofTefs,  it  makes  them 
gloomy  to  think  of  the  laws  and  duties  of  reli- 
gion, and  the  penalty  which  is  threatened  to 
difobedience ;  and  not  knowing  the  power  of 
religion  in  the  heart,  they  mofl:  falfely  think, 
that  they  fliould  be  made  unhappy  by  exercifmg 
felf-denial.  But  their  unhappinefs  arifes  from 
their  own  evil  hearts  and  confciences.  Thev 
do  not  conceive,  how  it  is  pofTible  a  man  fhould 
be  more  happy  in  denying  his  own  remainder 
of  depravity,  than  he  is  in  indulging  it.  AH 
which  they  fay  on  this  fubjeft,  fliows  that  the 
reigning  power  of  fm  is  yet  in  their  hearts,  and 
that  they  are  at  a  great  remove  from  the  humble 
and  fpiritual  temper  of  Chriftians. 


«i6  On  Chriftian  f elf 'denial.         Vol.  IL 

It  will  caft  much  light  on  this  fubje€k,  to  at- 
tend to  the  Gccafion  and  circumftances  on  which 
the  words  of  the  text  were  fpoken  ;  and  by  thus 
doing,  we  fhall  find  that  the  felf-denial  required 
is  no  more  than  a  denial  of  our  own  evil  prin- 
ciples, paflions  and  appetites ;  and  this  every  hon- 
eft  and  good  mind  will  take  pleafure  in  doing. 
Though  this  may  contradid  the  fmfui  princi- 
ples of  the  heart ;  fo  far  as  there  is  a  fandified 
temper,  there  will  be  a  holy  triumph  in  obe- 
dience. 

The  converfation  to  which  our  text  is  attach- 
ed, was  introduced  by  Christ,  "(howing  unto 
his  difciples,  how  that  he  muft  go  unto  Jerufa- 
lem,  and  fuffer  many  things  of  the  elders  and 
chief  priefts  and  Scribes,  and  be  killed  and  raifed 
again  the  third  day."  After  this,  Peter  took 
him,  and  began  to  rebuke  him,  faying,  "  be  it 
far  from  thee,  Lord,  this  fhall  not  be  unto  thee." 
After  the  difciple  had  adted  thus  imprudently 
and  fmfully,  Chris  r  "  turned  and  faid  unto 
Peter,  get  thee  behind  me,  Satan,  thou  art  an 
offence  unto  me ;  for  thou  favorefl  not  the 
things  that  be  of  God,  but  thofe  that  be  of  men." 
After  this  he  fpake  the  words  of  the  text,  "  if 
any  man  will  come  after  me,  let  him  deny  him- 
felf,  and  take  up  the  crofs  and  follow  me."  And 
he  added,  "  for  whofoever  will  fave  his  life  fhall 
lofe  it  ;  and  whofoever  will  lofe  his  life,  for  my 
fake,  fhall  find  it."  For  the  explanation  of  this 
whole  pafTage,  we  muft  attend  to  an  idea,  which 
prevailed  among  the  Jews,  and  had  taken  deep 
root  in  the  minds  of  the  difciples.  fhe  Jews, 
through  the  finfulnefs  of  their  own  hearts,  had 
little  idea  of  the  fpirituality  of  religion.  They 
had  overlooked  thofe  prophecies  which  fpake  of 
Christ  as  a  fuftering  Saviour  ;  and  explained 
all  the   predifticns  of  the  future  glory  of  his 


Serm.  XI.     On  Chrljiian  felf -denial.  217 

kingdom  as  pertaining  to  their  own  nation.  They 
therefore  expefted  that  when  the  Meffiah  ap* 
peared,  he  would  deliver  them  from  their  bondage 
to  the  Romans,  and  make  them  a  great  and  all- 
conquering  people  in  the  world.  This  lull  for 
dominion,  was  one  thing  which  prevented  their 
acknowledgment  of  Jesus  Christ.  A  Saviour, 
who  appeared  in  the  form  which  Jesus  Christ 
affumed,  and  who  difclaimed  all  earthly  author- 
ity, could  not  gratify  their  national  ambition. 
They  were  looking  for  the  falvation  of  this 
world,  and  not  of  another  ;  and  thus  they  ex- 
plained the  evangelical  predictions  of  the  pro- 
phets. 

The  difciples,  although  made  good  men  by  the 
fandifying  grace  of  God,  were  very  far  from 
perfection.  They  remained  in  a  great  degree 
ignorant  of  God*s  defigns,  and  their  worldly 
ambition  was  not  wholly  cured.  We  learn ~this 
from  many  things  which  occurred,  and  are  re- 
lated in  the  evangelifts.  I  (hall  only  mention 
two.  The  firft  is  when  the  mother  of  James  and 
John  came  and  worlhipped  Jesus,  "  and  delir- 
ed  a  certain  thing  of  him.  And  he  faid  unto 
her,  what  wilt  thou  .^  She  faith  unto  him,  grant 
that  thefe  my  two  fons  may  fit,  the  one  on  thy 
right  hand,  and  the  other  on  thy  left  in  thy 
kingdom.  Jesus  anfwered  and  faid  unto  her^ 
ye  know  not  what  ye  afk."  The  requeft  here 
made,  was  not  that  they  might  fit  on  his  right 
and  on  his  left  hand  in  the  kingdom  of  heaven  ; 
but  in  that  earthly  kingdom,  which  they  fuppof- 
d  he  would  receive,  fhis  appears  by  the  hd- 
.igs  of  the  other  difciples,  and  the  anfwer  which 
Christ  gave  to  them.  "  And  when  the  te.n 
'■•eard  it,  they  were  moved  with  indignation 
.gainfl  the  two  brethren.  But  Jesus  called 
Mem  unto  him,  and  faid,  ye  knov/  that  the  prin» 
E  e 


11 S  On  Chriftian  felf-dcniul.         Vol.  11. 

ces  of  the  Gentiles  exercife  dominion  over  them, 
and  they  that  are  great  exercife  authority  upon 
them.  But  it  fliall  not  be  fo  among  you  ;  but 
vvhofoever  will  be  great  among  you,  let  him  be 
your  minifler.  And  whofoever  will  be  chief 
among  you,  let  him  be  your  lervant."  From  the 
indignation  of  the  other  difciples,  and  the  anfwer 
which  C  'RisT  gave  them  concerning  temporal 
authority  ;  it  appears  that  they  all  underftood 
the  requefl  to  be  for  a  temporal  dignity  in  his 
expefted  earthly  kingdom.  The  indignation  of 
the  other  difciples,  was  becaufe  they  fuppofed 
them  aiming  at  an  earthly  influence. 

The  other  inftance  I  iliall  mention  was  after 
the  Redeemer's  refurredion,  and  immediately 
before  his  afcenfion.  "  They  afked  him,  faying, 
wilt  thou  again  reftore  the  kingdom  to  Ifrael  ?** 
They  meant  here  the  earthly  kingdom.  Although 
at  the  crucifixion  their  earthly  hopes  were  cloud- 
ed, when  they  became  convinced  of  his  refur- 
re£i:ion,  their  hopes  were  again  revived,  and  they 
faid,  "  wilt  thou  at  this  time  reftore  again  the 
kingdom  to  Ifrael  ?'*  Perhaps  they  were  never 
faved  from  this  delufion,  until  the  day  of  Pente- 
coil,  W'hen  the  Spirit  of  God  was  poured  out  for 
their  further  fanclincation,  and  to  inftrudt  them 
in  the  nature  of  Christ's  kingdom  here  on 
earth.  After  this,  we  hear  no  more  from  them 
of  an  earthly  kingdom  attached  to  the  fpiritual 
kingdom  of  Christ  in  this  v/crld. 

All  this  is  explanatory  of  our  text  and  of  that 
feif-denial  that  is  required,  and  of  its  nature. 
Peter  took  Christ,  and  began  to  rebuke  him, 
when  he  fliowed  them  of  his  death.  He  receiv- 
ed a  fevere  reproof  from  his  mafter,  who  pro- 
ceeded to  inform  him  further  into  the  nature  of 
his  kingdom.  That  if  any  man  would  come 
after  him  he  mud  deny  himfelf,  and  take  up  his 


3erm.  XI.     On  Chrlflian  felf-denial  219 

crofs  and  follow  him.  He  mult  reject  all  pecu- 
liar pretenfions  to  worldly  honor  ;  mud  be  wil- 
ling to  fuffcr  by  the  hand  of  others  if  providence 
{hould  order  it ;  and  prepare  his  mind  for  a  kind 
of  happinefs  entirely  different  from  a  fatisfaftion 
in  worldly  things.  It  was  the  fm,  the  ambition 
of  Peter  which  was  here  reproved.  He  was 
looking  to  the  world  for  fome  honor  and  happi- 
nefs, and  this  temper  the  bleffed  Redeemer  cor- 
tecl'^d  ;  but  it  by  no  means  implies  that  religion 
expofes  a  perfon  to  unhappinefs,  or  that  the  felf- 
denying  do  not  enjoy  a  better  good  in  their  own 
prefent  eftimation,  than  they  ever  enjoyed  be« 
fore. 

To  place  the  fubjecl  in  a  jufl  light,  we  will 
confider, 

I.  In  what  Chriflian  felf-denial  effentially 
confifts. 

II.  Having  feen  in  ivhat  the  true  Chriftian 
felf-denial  confifts,  it  may  be  inquired,  whether 
the  happinefs  of  men  is  increafed  or  diminifhed 
by  a  compliance  with  Christ's  command  to 
deny  ourfelves ;  and  alfo,  whether  the  apprehen- 
fions  of  the  unholy,  that  religion  requires  meii 
to  deny  their  happinefs,  and  which  arife  from 
paffages  of  a  fimilar  meaning  with  the  text,  have 
?iny  foundation. 

I.  I  AM  to  explain  in  what  Chriftian  felf-denial 
effentially  conftfts. 

Christian  felf-denial  confifts  effentially,  in 
loving  God  and  the  interefts  of  his  kingdom 
more  than  we  love  ourfelves  and  our  own  pri- 
vate interefts.  The  corrupted  nature  of  man  is 
to  love  himfelf  more  than  he  loves  God.  He 
attempts  to  place  himfelf  on  the  tbrpne-^to  be  a. 


ito  On  Chrlftian  felf-deniaU        Vol.  H. 

deity  to  himfelf — and  have  his  own  will  fuperior 
to  ail  moral  obligation.  Ihe  denial  and  rejec- 
tion of  this  depraved,  finful  nature  is  Chriftian 
felf-denial.  The  divine  law  which  is  reafonable, 
requires  us  to  love  God,  who  is  infinitely  glori- 
ous above  all  others,  and  more  than  ourielves. 
Alfo,  to  prefer  the  divine  will  in  every  refpeft  to 
our  own.  This  love  of  God  and  his  will  is  the 
Chriltian  felf-denial ;  and  it  is  no  other  than 
giving  God  that  place  in  our  afFedions  and  by 
our  fubmiiTion,  which  is  his  right ;  and  taking 
that  place,  v/hich  belongs  to  us  at  the  foot  of 
divine  fovereignty  and  excelkncy. 

Further,  accompanying  this  love  of  God, 
and  fubordination  of  ourfelves  to  him  in  our 
own  affedions ;  there  will  be  a  preference  of  all 
the  inter  efts  of  his  kingdom,  to  thefe  private  and 
feparate  interefts  of  our  own,  which  are  of  a 
contradictory  nature.  The  man,  who  can  re- 
linquifn  himfelf  that  he  may  be  all  for  God  ; 
who  can  chearfully  give  back  his  whole  being 
to  him,  who  is  the  rightful  proprietor ;  will 
alfo  be  able  to  relinquifli  all  interefts  of  a  pri- 
vate kind,  which,  in  their  principles  and  ten- 
dency, are  divided  from  the  beft  good,  the 
greateft  perfedioh,  and  the  higheft  glory  of  God's 
kingdom. 

Also,  where  felf  is  fubordinated  to  God,  men 
will  ferve  him  in  preference  to  themfelves.  AH 
their  powers,  faculties  and  defires  will  be  devot- 
ed in  obedience  to  do  the  things  which  he  re- 
quireth,  whether  it  be  his  worlhip,  or  afts  of 
juftice,  equity  and  benificence  to  men. 

From  the  defcription  that  hath  been  given 
of  the  elfential  nature  of  that  felf-denial,  which 
it  is  made  the  duty  of  Chriftians  to  feek,  it  ia 
nothing  more  than  denying  the  corrupt  part  of 


Serm.  XL    On  Chrifttan  felf-deniaL  at 

themfelves — denying  that  temper  which  they 
gained  by  the  apoftacy,  and  which  they  have 
been  indulging  through  their  whole  unholy 
lives.  It  is  denying  that  temper  which  they 
ought  never  to  have  poflefled — which  is  a  rebel- 
lion againfl  reafon,  duty,  and  the  moft  facred 
obligations.  But  Chriflians  are  not  called  upon 
to  deny  a  good  difpofition — or  to  reform  from 
any  thing  in  temper  and  pratlice  that  is  excel- 
lent. They  muft  deny  themfelves  the  wifhed  for 
right  of  oppofmg  and  refilling  God,  and  fctting 
themfelves  above  him ;  fmce  this  is  not  only 
wrong  as  againfl:  God,  but  contrary  to  their  ov/n 
happinefs. 

T  lEY  nmlt  lay  afide  all  ambitious  views  ref- 
pedling  the  things  of  this  world.  Although  this 
will  doubtlefs  be  a  crofs  to  their  remaining  earth- 
ly affections,  it  will  be  no  crofs  to  the  Chriftian 
temper,  in  which,  a  fenfe  of  the  highefl  dignity 
is  attached  to  the  near  relation,  which  fubfifts 
between  God  and  his  people.  They  mufl:  lay 
afide  theprofpeds  and  hope  of  earthly  affluence ; 
for  God  hath  a  better  good  to  give  them  than 
this,  and  he  often  denies  them  vv'orldly  things, 
lefl:  their  minds  fhould  be  enticed  and  cooled  in 
their  defires  for  heavenly  things.  They  mufl: 
put  away  a  love  of  fenfual  pleafure,  for  no  man 
can  be  dev  ted  to  this,  and  at  the  fame  time  defire 
and  diligently  leek  fpiritual  enjoyments,  'i  hefe 
are  fo  contrary  in  their  nature  that  one  or  the 
other  mud  be  relinquilhed. — They  muft  part 
with  the  pleafures  of  a  fmful  and  immoral  life, 
for  all  thefe  are  incompatible  with  the  Chriftian 
charafter  and  temper  and  praftice.  But  ftili  in 
all  this  felf-denial,  there  is  nothing  more  than  the 
denial  of  fm  ;  of  felfiflinefs  ;  of  an  evil  ambition  j 
of  a  wicked  avarice ;  of  a  criminal  fenfuality. 


%tz  On  Chrlftlan  felf-denial        Vol.  U, 

and  of  fuch  a  life  as  reafon  inftruded  by  the 
word  of  God  would  chufe. 

Further,  Chriftians  are  often  called  to  deep 
affliclions,  and  to  part  with  their  mod  beloved 
enjoyments  according  to  the  common  courfe  of 
providence  ;  but  this  is  not  peculiar  to  them  in 
diflincliou  from  thofe  who  live  the  mod  ungodly 
and  unchriftian  lives. 

It  is  alfo  known,  that  the  enemies  of  Christ's 
kingdom  have  been  inftrumental  of  bringing 
many  evils  on  his  people.  How  thefe  are  con^ 
fiftent  with  as  happy  a  ftate  of  the  mind  as  men 
ever  :€njoy  here,  will  be  hereafter  noticed  It 
appears  therefore  that  the  felf-denial,  which  is 
required  in  the  gofpel,  effentially  confifts  in  lov- 
ing God  and  the  interefts  of  his  kingdom  more 
than  we  love  ourfelves  and  our  own  private  in- 
terefts.  It  is  enthroning  God  in  our  own  hearts, 
and  chearfully  fubmitting  to  him  in  all  repeds. 
It  is  denying  the  idol  felf,  which  all  men  natur^ 
ally  fet  up,  and  which  is  the  effential  nature  of  fm, 
and  giving  God  his  place  in  the  affections — aU 
lowing  to  his  will  the  fway  which  it  ought  to 
have  in  the  univerfe — fubmitting  to  be  in  all 
refpecls  as  he  chufes  us  to  be — and  quietly  plac- 
ing ourfelves,  our  perfons,  our  families,  our 
properties,  our  pains  and  our  pleafures  at  his 
difpofal.  In  this  confecration  of  ourfelves  to 
God,  there  is  nothing  held  back  and  denied  to 
him  or  his  kingdom  ;  but  all  is  confecrated  as 
a  living  facrifice,  holy  and  acceptable  in  his  fight. 
Suvch  is  the  general  nature  of  the  felf-denial  re* 
quired  of  Chriftians  in  the  gofpel,  and  thofe  who 
do  not  comply  have  no  right  to  exped;  benefit 
from  the  promifes  of  the  gofpel. 

II.  Having  feen  in  what  true  Chriftian  felf* 
denial  confifts,    it  may   be  inquired,  whether 


Serm.  XI.     On  Chriftian  felf-denial.  223 


the  happinefs  of  men  be  incrcafed  or  diminifhed, 
by  a  compliance  with  Christ's  command  to 
deny  ourfelves  ;  and  alfo,  whether  the  appre- 
kenfions  of  the  miholy,that  religion  requires  men 
to  deny  their  own  happinefs,  which  arife  from 
paifages  fimilar  to  our  text,  have  any  true  foun* 
dation. 

I  ft.  With  refpeft  to  the  laftpart  of  this  in- 
quiry, it  may  be  decidedly  anfwered  that  religion 
doth  not,  in  any  refpefl  require  men  to  give  up 
their  own  true  and  beft  happinefs.  The  defign 
of  religion  is  to  make  men  happy.  The  higheft 
and  beft  happinefs  of  God  himfelf  and  of  his 
intelligent  kingdom,  difpofed  him  to  ordain  the 
moral  fyftem  and  give  a  law  of  holinefs.  To 
glorify  himfelf  and  reclaim  miferable  creatures 
to  happinefs,  was  the  motive  which  moved  infi- 
nite benevolence  to  provide  a  Redeemer  and  the 
way  of  falvation  through  his  obedience  and  fuf- 
ferings.  For  the  fame  ends  all  the  laws  of  evan- 
gelical obedience  are  given.  And  that  temper  of 
mind  to  which  the  gofpel  promifcs  are  made,  is 
the  only  one  which  can  make  any  one  blefled. 
All  who  believe  the  fcripture  revelation,  will  allow 
that  heaven  will  be  a  ftate  of  perfeft  happinefs  ; 
but  there  will  be  a  more  perfed  denial  of  felf  in 
the  heavenly  ftate  than  ever  can  take  place  on 
earth.  There,  all  will  be  a  denial  of  felf,  and 
devotion  to  God — all  felf-renunciation,  and  con- 
fecration  to  God  and  his  kingdom  ;  and  the  be- 
ginning of  the  fame  temper,  gives  the  beginning 
of  the  fame  happinefs  to  the  faints  on  earth. 
And  there  is  no  cafe  fuppofeable,  in  which  reli- 
gion requires  men  to  relinquifli  their  beft  and 
trueft  happinefs. 

2dly.  As  we  have  fliown  that  there  is  nothing 
in  religion  unfriendly  to  the  fopreme  good  of 


224  On  Chrijiian  felf-dcnial.         Vol.  H. 

men,  let  us  confider  the  fubjeft  with  refped  to 
feveral  kinds  of  people. 

1.  EvfcRY  thing  in  religion  is  a  painful  Telf- 
denial  to  the  unholy,  who  have  never  been 
made  the  fubjefts  of  God's  fanftifying  grace. 
They  have  no  pleafurc  in  God,  his  law,  his  gov- 
ernment, and  in  fuch  duties  as  they  are  com- 
manded to  perform.  It  gives  them  a  fenfible 
difgufl,  and  they  feel  the  rifmg  of  oppofition  even 
to  confider  and  underftand  what  religion  is.  It 
is  hence  that  they  think  religious  people  raufl 
be  gloomy  and  unhappy.  It  makes  them  gloomy 
to  think  of  their  duty,  and  of  parting  with  the 
pleafures  of  fin  ;  and  ftill  more  unhappy  to  con- 
fider the  puniihment  which  is  prepared  for  all 
who  continue  in  unholinefs.  And  as  they  have 
no  conception  of  the  pleafures  of  religion  ;  and 
as  they  alfo  fee  pious  people  refraining  from  the 
things  which  appear  to  them  to  be  delightful  ; 
they  fuppofe  of  courfe  that  fuch  mufl  feel  unhap- 
py in  all  their  ferioufnefs,  in  all  their  duties,  and 
in  all  the  reftraints  which  they  put  upon  them- 
felves  with  refpeQ:  to  fmful  pleafures.  The  deni- 
al of  felf  mud  appear  to  be  a  mifery  to  thofe  who 
know  no  other  good  than  the  gratification  of 
their  own  paflions  and  appetites. 

2.  Those,  who  have  only  \'ery  low  degrees  of 
grace,  may  fenfibly  feel  pain  in  denying  them- 
felves  and  their  remaining  fmful  appetites.  All 
Chriflians  have  not  the  fame  degree  of  holinefs. 
Unto  fome,  God  is  pleafed  in  his  fovereignty  to 
give  a  much  greater  degree  of  fanctification  than 
to  others  ;  and  thofe  who  have  the  leafl  degree 
of  holinefs,  perceive  the  moft  fenfible  pain  in  re- 
linquifhing  themfelves,  the  world  and  its  plea- 
fiires.  Their  appetites  and  paflions  are  often 
troublefome— they  fenfibly   feel  a  warfare    of 


Serm  XI.     On  Chrijiian  felf -denial  225 

alternating  defires  for  God  and  for  the  world. 
Thefe  perfons  deny  themfelves  lefs  than  others, 
who  have  a  greater  weanednefs  from  the  world, 
and  more  conformity  to  God  ;  Itill,  in  their  lefs 
degree  of  felf-denial,  there  is  more  that  is  fenf]- 
bly  affliding,  than  in  the  higher  attainments  of 
fuch  as  are  more  fandified.  The  painful  fenfa- 
tions  of  denying  ourfelves,  do  therefore  arife 
from  the  remainder  of  fin  which  is  in  the  heart  ; 
and  fpeaking  ftridly,  in  the  felf-denial  or  felf- 
renunciation,  which  there  is  in  true  piety,  there 
is  nothing  painful.  The  unhappinefs  is  greateft 
in  thofe  who  have  no  true  piety ;  when  they 
reflect  upon  their  duty,  feel  the  admonitions  of 
confcience,  and  are  wholly  oppofed  to  a  compli- 
ance. And  among  thofe,  to  whom  fome  por- 
tion of  grace  is  imparted,  thofe  who  have  the 
lowed  attainments,  have  the  lead  degree,^but  at 
the  fame  time,  the  mod  pain  of  felf-denial. 

3.  It  follows  of  courfe,  that  thofe,  who 
through  much  prayer,  watchfulnefs,  and  the  im- 
parted grace  of  God,  have  made  higher  advances 
in  a  holy  temper  and  pradlice,  experience  the 
greated  pleafure  in  their  duty.  They  are  mod 
raifed  above  the  power  of  temptation,  for  temp- 
tations derive  their  power  in  a  great  meafure  from 
the  finfulnefs  of  the  heart.  They  find  the  lead 
pain  in  denying  themfelves  that  they  may  ferve 
and  glorify  God.  And  they  have  the  higheft 
pleafure  in  felf-abafement,  that  God  may  be  glo- 
rified and  become  all  in  all. 

With  refpecl  to  many  peculiar  fufierings  to 
which  the  holy  and  humble  are  called,  in  a  v/orld 
that  is  oppofed  to  piety  and  godliuefs,  it  cannot 
be  denied  that  thefe  fuderings  are  painful ;  bu-:: 
there  is  a  happinefs  in  that  holy  temper  which 
F  i 


^26  OnChriJlianfelf'denial.  Vol.  1I» 

enables  the  people  of  God  to  meet  and  endure 
them.  And  it  is  very  common  for  the  hap. 
pinefs  they  enjoy  in  religion  to  be  fo  great  as 
wholly  to  exceed  the  \veip;ht  of  affliction  ;  fo 
that  if  their  hearts  could  be  known,  all  would 
acknowledge  them  to  be  the  happieft  of  people. 
A  martyr  burning  at  th&  flake  may  be  more  hap- 
py than  all  the  cruel  throng  who  infult  his  dying 
pangs.  The  fervor  of  love  to  his  Lord  and  to 
his  caufe,  may  give  a  triumphant  joy  to  the  foul, 
which  would  be  cheaply  purchafed  by  the  pains 

of  a  burning  body. The  children  of  God 

through  the  overflowings  of  divine  grace  granted 
in  an  hour  of  near  communion  with  their  Lord 
and  Redeemer,  often  have  a  happinefs  that 
would  more  than  compenfate  all  the  pains  of  a 
dilTolution.  It  is  true  that  the  children  of  God 
do  noti  always  feel  thefe  fupports  under  their 
afflidions,  but  there  is  reafon  to  think  that  this  de- 
nial of  comfort  happens  when  their  hearts  are  not 
right.  This  may  often  be  the  cafe  when  they 
are  not  fenfible  of  it.  By  the  influence  of  con- 
fcience,  and  a  remembrance  of  what  they  have 
felt  in  time  pafl,  they  may  have  a  good  degree  of 
firmnefs  in  appearing  on  the  fide  of  Christ, 
although  the  fenfible  exercifes  of  love  be  fmall. 
It  is  a  fenfible  exercife  of  love  that  gives  a  pre- 
fent  comfort,  and  Christ  is  always  true  in  his 
covenant  faithfulnefs  to  furnifh  fupport  in  fuch 
cafes. 

From  fuch  cafes  of  extraordinary  alfliftion, 
it  therefore  appears,  it  cannot  be  inferred  that 
religion  makes  men  unhappy.  The  malig- 
nity of  thofe  who  hate  religion  is  the  caufe  of 
their  abufes ;  and  when  thefe  are  received  with 
a  Chriflian  temper,  there  is  a  happinefs  in  endur- 
ing from  a  regard  to  God's  honor  and  from  a 
principle  of  obedience,  and   there  probably  will- 


Serm.  XI.     On  Chri/iian  felf -denial  ilj 

be  a  communication  of  divine  light  and  love 
into  the  heart,  which  will  make  the  fufferer 
more  happy  than  if  he  were  not  tried. 

From  the  fubjed  we  infer, 

I.  That  felf-denial  is  not  neceffarily  painful. 
Thofe  who  have  the  moft  of  a  felf-denying  fpirit, 
in  love  and  obedience  to  God,  are  the  moft  happy; 
and  the  pain  arifes  entirely  from  a  deficiency  in 
the  v'hriftian  charader.  Self-denial  is  as  necef- 
fary  for  happinefs  as  it  is  for  duty.  When 
Christ  faid,  "  whofoever  doth  not  bear  his 
crofs,  and  come  after  me,  cannot  be  my  difciple  ;'* 
<hat  is,  he  will  not  be  mine  in  character,  neither 
will  he  be  my  peaceful  and  rejoicing  difciple. 
This  fhows  the  necelfity  of  felf-denial  for  enter- 
ing into  the  kingdom  of  Christ,  and  that  thofe 
who  have  it  not  are  neither  holy  nor  happy. 
There  are  many,  who  wifh  to  be  Chriftians  and 
make  fome  faint  endeavors  towards  a  regular 
and  as  they  hope  a  Chriftian  life,  and  who 
through  fear  are  ftruggling  againft  the  outbreak- 
ing of  their  own  lufts,  and  thence  think  they  are 
Chriftians  ;  and  that  Chriftians  are  neceffarily 
cxpofed  to  fuch  pain  as  they  feel.  But  in  this 
there  is  no  denial  of  felf— no  Chriftian  denial, 
and  the  pain  is  the  fruit  of  an  evil  confciencfe 
ftruggling  againft  the  propenfities  of  an  unfanc- 
tified  nature.  If  there  had  been  the  Chriftian 
felf-denial,  there  would  have  been  a  happinefs  in 
being  devoted  to  God  above  all  the  pleafures  of 
a  fmful  life.  The  words  of  Chrift  do  therefore 
appear  to  be  true,  both  in  point  of  duty  and 
happinefs ;  that  unlefs  men  crucify  felf,  and  are 
denied  to  the  ambitious,  fenfual  and  avaricious 
defires  of  an  evil  heart,  they  cannot  be  his  difci- 
ples.    Thofe  who  have  no  degree  of  felf-denial 


42  3  On  Chrijlian  felf-denial.        Vol.  IL 

mult  be  in  that  ftate  which  is  without  the  gofpel 
encouragement.  All  fuch  as  are  exalting  them- 
felves,  depending  on  their  own  righteoufnefs, 
or  endeavoring  to  promote  their  own  intcrefls 
without  any  regard  to  the  glory  of  G -d  and 
the  belt  interefts  of  his  kingdom,  are  deftitute  of 
any  promife  from  the  Saviour. 

1.  This  fubjed  fliows  that  Chriflians  and 
thofe  who  have  no  experimental  knowledge  of 
religion,  have  different  ideas  on  the  fubjed  of 
felf-denial  and  bearing  the  crofs. 

The  people  of  Chp.ist  do  not  conned  an 
apprehenfion  of  unhappinefs  with  the  duty. 
They  feek  it  for  themfelves  that  they  may  be 
happy  in  the  exercife  ;  and  when  they  exhort 
their  brethren  to  deny  themfelves,  they  do  not 
mean  to  recommend  the  means  of  unhappinefs, 
either  prefent  or  future.  With  all  exhortations 
of  this  kind  they  connect  an  idea  of  the  greateft 
happinefs  that  can  be  enjoyed  on  this  fide  the 
grave. 

But  it  is  not  thus  with  the  unfanfHfied,  for 
to  them  Chriftian  felf-denial  always  conveys  the 
idea  of  pain.  They  think  taking  up  the  crofs 
and  following  Christ  to  be  a  gloomy  duty. 
They  think  the  denying  of  felf  to  be  an  inceffant 
fuffering  of  pain  ;  and  that  thofe,  who  endeavor 
to  comply  with  the  command,  are  continually 
pining  in  an  unhappy  frame  for  enjoyments  of 
a  worldly  and  fjnful  kind,  which  they  dare  not 
touch  left  death  fhould  be  the  confequence. 
With  thefe  apprehenfions  they  muft  fuppofe 
Chriftians  to  be  the  moft  unhappy  people  in  the 
world,  and  that  the  way  to  heaven  is  neceffarily 
hedged  up  with  thorns,  and  pains  and  the  moft 
anxious  difquietude  of  mind.  Thus  many  who 
find  a  diftalte  to  a  ferious  life  in  the  beginning 


Serm.  XL     On  Chriftian  felf-dmaU  229 

of  their  attention,  are  ftill  farther  difcouraged. 
All  is  gloomy  around  them — it  is  gloomy  and 
awfully  terrible  to  go  forward  and  meet  the 
judgments  of  a  condemning  law — it  is  gloomy 
to  think  of  fpending  a  whole  life  in  Chriftian 
felf-denial  as  they  underftand  it  ;  and  being 
made  uneafy  by  the  profpedl:  every  way,  they  put 
ferioufnefs  away  and  grow  hardened  in  fm,  until 
all  fenfe  of  danger  is  gone,  and  they  fmk  unper- 
ceivedly  into  the  gates  of  death  until  there  is  no 
return.  Sueh  are  deceived  indeed,  but  it  is 
through  that  unholinefs  which  is  incapable  of 
delighting  in  God  and  theglory  of  his  kingdom. 
While  feeking  happinefs  in  the  advancement  of 
felf,  they  lofe  peace  and  life,  and  by  refufing  to 
become  humble  and  felf-denied,  they  forfeit  the 
dignity  and  honor  of  being  brethren  and  co-heirs 
together  with  Jesus  our  Lord.    Amen. 


SERMON   Xn. 


Experimental  religion  the  fame  m  all  ages. 


ROMANS,  vii.  9,  '  25. 

For  I  was  alive  without  the  law  once :  but  when  the 

cojiimandment  came,  Jin  revived,  and  I  died. 
And  the  commandment  which  was  ordained  to  life, 

1  found  to  he  unto  death. 
For  fin  taking  occafion  by  the  commandment,  deceived 

me,  ayid  by  it  flew  7ne, 
Wherefore  the  law  is  holy  ;  and  the  commandmenf 

holy,  and  juft,  and  good. 
Was  then  that  which  is  good,  made  death  unto  vie? 

God  forbid.     But  fin,  that  it  might  appear  Jin^ 

working  death  in  me  by  that  which  is  geod  ;  that- 
fin  by  the  commandment  might  become  exceeding 
finful. 
For  we  know  that  the  law  is  fpiritual :  but  I  am 

carnal,  fold  under  fin. 
For  that  which  I  do,  I  allow  not :  for  what  I  would^ 

that  do  1 7iot ;  but  what  I  hate,  that  do  I. 
If  then  I  do  that  which  I  would  7iot^  I  confent  uni9- 

the  law,  that  it  is  good. 


232  Experimental  religion  Vol.  II, 

X^(nv  then,  it  is  m  more  I  that  do  it,  but  fin  that 
divelleth  in  me. 

For  I  know,  that  in  me  (that  is,  in  ?fiyjlejhj  divel- 
leth no  good  thing  :  for  to  will  is  prefent  with  me, 
but  how  to  perform  that  which  is  good,  I  find  not. 

For  the  good  that  I  would,  I  do  not  :  but  the  evil 
•which  I  would  not,  that  I  do. 

Now  if  I  do  that  I  would  not,  it  is  no  more  I  that 
do  it,  but  fin  that  dwelleth  in  me. 

I  find  then  a  law,  that  when  I  would  do  good,  evil 
is  prefent  with  ?ne. 

For  I  delight  in  the  law  of  God  after  the  inward 
man. 

But  I  fee  another  law  in  my  members  warring 
againji  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  fin,  which  is  in  my  mem- 
bers. 

0  wretched  7nan  that  I  am,  who  Jhall  deliver  me 
from  the  body  of  this  death  ! 

1  thank  God  through  Jesus  Christ  our  Lord.    So 

then,  with  the  ?nind   I  myfelf  ferve  the  law  of 
Gob  ;  but  with  theflejh  the  law  of  fin. 

IN  this  chapter,  the  apoflle  Paul  gives  us  a 
very  remarkable  account  of  his  own  Chrif- 
tian  experiences.  The  greateft  part  of  the  chap- 
ter mufl  be  unintelligible  to  thofe  who  have 
never  experienced  any  fimilar  exercifes,  and  to 
many  it  will  appear  to  be  a  chain  of  contradic- 
tions. While  fome  thus  judge,  to  thofe  who 
have  felt  a  fimilar  fecurity  and  conviftlon,  and 
afterwards  a  fimilar  operation  of  the  principles 
of  holinefs,  in  a  ftate  of  warfare  with  the  remain- 
ing corruption  of  the  heart,  the  whole  defcrip- 
tion  appears  according  to  truth ;  and  drawn 
with  a  degree  of  accuracy  and  jull  expreffion, 
which  (tould  not  have  been  attained  without  the 
infpiration  of  the  Spirit  of  God.     As  an  intro- 


Scrm.  XII.       the  fame  in  all  ages.  233 

du£lionto  theview  which  he  had  of  himfelf  in  his 
own  chriftian  ftate,  he  firft  defcribed  what  his 
feelings  were  while  in  fecurity,  and  what  his  ap- 
prehenfions  were  when  convinced  offniby  the 
awakening  fpirit  of  God. 

It  is  one  of  the  mod  common  objections  made 
againft  experimental  religion,  by  the  carelefs  and 
the  unholy,  that  it  confifts  of  enthufiaflic  exerci- 
fes,  according  to  the  notions  of  fanciful  mindsand 
an  overheated  imagination.  That  in  different  ages, 
different  apprehenfions  on  thefe  fubjeds  have 
become  the  fafhion  of  the  time  in  which  they 
were  broached.  That  there  have  been  as  many 
kinds  of  enthufiafm,  as  there  were  periods  of 
time,  in  which  through  certain  external  caufes, 
fervor  in  religion  became  faftiionable. 

Objections  of  a  fimilar  nature  with  the 
abovementioned,  are  often  brought  againft  the 
very  exiftence  of  all  evangelical  piety  ;  and  feme 
feel  themfelves  fo  fortified  by  the  fuppofed  truth 
of  what  they  affert,  that  they  mean  forever  to  op- 
pofe  experimental  godlinefs.  In  firft  meeting  this 
objedion  it  will  be  allowed,  that  there  is,  and 
in  every  age  hath  been  enthufiafm  ;  extraordi- 
nary fervors  in  things  relating  to  religion  ;  fan- 
ciful and  ridiculous  imaginations  concerning 
Chriftian  godlinefs,  and  a  very  fmful  boldnefs  of 
hope,,  where  there  was  no  fcriptural  evidence  of 
Chriftian  piety.  It  will  alfo  be  allowed  that 
thefe  vain  imaginations  have  been  almoft  infi- 
nitely diverfified,  according  to  the  conftitution 
of  perfons ;  to  particular  fituations  and  tempta- 
tions ;  and  generally,  in  fome  degree  according 
to  the  fafliion  of  falfehood  in  the  day.  But 
doth  this  difprove  the  reaHty  of  experimental 
godlinefs  ?  No  ;  it  only  proves  that  truth  and 
piety  have  another  dangerous  and  extenfive  field 
of  error  to  oppofe  j  and  while  infidelitv  is  com- 
G  g 


f34  Experimental  religion  Vol.  II, 

batted  on  the  one  hand  ;  enthufiafm,  with  all  its 
dangerous  fervors  and  falfe  hopes,  mull  be 
watched  on  the  other.  The  very  exiftence  of 
thefe  counterfeits,  is  an  argument  for  the  proba- 
bility of  experimental  religion.  Error,  either  of 
doftrine  or  experience,  will  be  \arious  in  its 
appearance.  There  can  be  no  ftandard  for  error  ; 
and  therefore  we  muft  expert  to  fee  It  affuming 
every  form,  andfubjecl  to  the  control  of  faftiion 
and  circumftances.  It  hath  been,  and  will  yet 
continue  to  be  fo.  From  this  diverfity  of  error 
in  experience,  we  hope  to  draw  an  argument  of 
probability,  in  favor  of  a  true  fcheme  of  experi- 
mental piety.  If  errors  have  been  multiform, 
and  without  any  mutual  confiftency,  in  different 
perfons  and  ages  ;  and  if  we  can  find  interfperfed 
through  the  whole  period  of  time,  and  in  a  mul- 
titude of  perfons,  a  fcheme  of  experimental  god- 
linefs,  harmonizing  with  the  fcriptures  ;  and  the 
experience  of  all  thefe  confiftent  with  each  other, 
and  of  the  fame  moral  nature ;  we  may  deter- 
mine that  fuch  things  proceed  from  an  efficient 
caufe  that  is  permanent  and  true.  It  is  adually 
the  cafe,  with  refj^eci  to  Chriftian  experiences, 
in  all  inflances,  that  they  are  of  the  fame  moral 
and  holy  nature  ;  apd  though  diverfified  in  fome 
circumftances,  are  effentially  the  fame.  Alfo, 
in  thofe  views  and  exercifes  of  mind,  which  pre- 
cede a  genuine  fandification,  there  is  a  great  de- 
gree of  moral  uniformity.  Even  in  thofe  ages, 
which  were  the  moll  dark  fince  the  time  of 
Ci'R'ST  there  have  been  a  multitude  of  experi- 
mental believers.  This  multitude  of  true  believ- 
ers hath  been  fcattered  through  many  nations  j 
broken  into  many  nominal  feftaries  ;  and  with- 
out any  opportunity  forcommunional  intercourfe, 
whereby  their  prejudices  might  be  removed. 
Still,  when  they  converfed  or  wrote,  they  expref- 


3erm.  XII.        the  fame  in  all  ages,  235 

fed  the  fame  belief  and  feeling  of  experimental 
godlinefs  in  C-rist  Jesus.  While  diflering  in 
circumftances,  in  ceremonies,  and  in  non-eflen- 
tials,  they  expreifed  the  fame  love,  hope,  faith, 
repentance,  and  delight  in  the  holy  charader 
and  perfedions  of  God.  It  is  generally  allowed 
that  the  Chriftian  fcriptures  contain  a  fcheme 
of  dodtrine  and  morality  ;  and  it  is  alfo  true 
that  they  teach  us  a  Icheme  of  evangelical  expe- 
rience, and  of  the  common  exercifes  of  avi'akened 
minds  before  they  become  converted  to  a  love  of 
the  truth.  We,  therefore,  have  from  the  fcrip- 
tures the  beft  advantage  to  judge  of  experience, 
and  to  determine  whether  the  profeifed  religious 
exercifes  of  men^s  mind;i  are  from  the  power  and 
Spirit  of  God,  or  from  their  own  fancy.  As 
the  apoflle  Paul  was  a.  chofen  inftrument  for 
teaching  the  Chriftian  doclrines  ;  fo  he  was  alfo 
for  elucidating  Chriftian  experience.  The  fum 
of  his  experience,  we  hnd  concifely  defcribed  in 
the  feventh  chapter  of  the  epiftle  to  the  Romans. 
It  is  the  defign  of  this  difcourfe  to  confider  the 
views  and  exercifes  of  Paul,  as  we  find  them  de» 
fcribed  by  himfelf  ;  and  as  we  proceed,  to  com« 
pare  them  with  the  apprehenfions  of  the  prefent 
friends  of  experimental  religion.  By  the  friends 
of  experimental  religion,  is  meant,  thofe  who 
believe,  not  merely  in  the  truth  of  the  fcriptures^ 
and  in  the  fitnefs  of  a  moral  life  j  but  in  the 
awakening,  convincing  and  renewing  operations 
of  the  Spirit  of  God.  Alfo,  in  a  life  of  pro- 
greffive  holinefs  by  the  action  of  God,  on  the 
minds  of  thofe  whom  he  hath  called,  whereby 
the  work  of  grace,  which  he  hath  begun,  fhaU 
be  completed  in  glory. 

To  effed  the  defign  of  this  difcourfe,  v/e  will 
confider  the  following  things. 


i^G  Experimental  religion  Vol.  IL 

I.  The  views  which  Paul  had  of  himfelf,  and 
the  cxercifesof  his  mind,  while  he  was  a  fecure, 
and  when  he  was  an  awakened  and  convinced 
fmner. 

II.  His  apprehenfions  of  the  divine  law,  after 
his  heart  was  changed  by  the  grace  of  God. 

III.  The  experimental  exercifes  and  afFe£i:ions 
of  his  Chrifiian  life,  as  they  are  defcribed  in  this 
chapter,  and  in  other  parts  of  his  writings. 

I.  We  are  to  confider  the  views  which  Paul 
had  of  himfelf,  and  the  exercifes  of  his  mind, 
while  he  was  a  fecure,  and  when  he  was  an  awa- 
kened finner,  and  as  we  proceed  we  fhall  fee  the 
fimilarity  of  experimental  exercifes  and  affec- 
tions in  all  ages. 

Paul,  in  the  firfl:  part  of  his  life,  was  a  form- 
al Pharifee.  Not  having  given  himfelf  up  to 
vicious  and  fenfual  extravagances,  he  lived  in 
ftrift  conformity  to  the  rules  of  his  own  fe£l,  and 
had  a  zeal  for  God,  although  it  was  not  accord- 
ing to  the  knowledge  of  the  gofpel.  But  while 
thus  ftrid  ;  while  he  fuppofed  that  he  obeyed  the 
law  fo  punctually  as  even  to  be  a  favorite  of 
heaven  ;  he  was  wholly  unacquainted  with  the 
Chriftian  temper.  He  faw  nothing  of  the  cor- 
ruption of  his  heart ;  nothing  of  that  felhfhnefs 
and  pride,  which  are  fmful  againit  God,  and  the 
natural  dlfpofition  of  all  men.  Therefore  he 
did  not  know  but  he  was  in  a  fafe  flate ;  yea 
more,  entitled  to  a  very  great  degree  of  glory 
and  bleuednefs  as  a  reward  for  his  precifion  in 
the  external  duties  of  rehgion.  Whilft  he  had 
thefe  fentiments  of  himfelf,  God  took  a  mighty 
hold  of  him  by  the  power  of  his  Spirit.  An  ac- 
count of  the  extraordinary  manner  of  his  convic- 


Serm.  XIL        the  fame  in  all  ages.  lyj 

tion,  converfion,  and  calling  into  the  fervice  of 
Christ,  is  found  in  the  a6ls  of  the  apoftles ;  and 
it  was  a  moft  remarkable  difplay  of  the  power 
and  grace  of  God.  To  fee  an  unholy  oppofer 
and  bitter  perfecutor  of  the  religion  of  Christ, 
thus  ftrangely  and  totally  changed,  from  hating 
to  loving  the  truth  ;  from  putting  to  death  all 
who  profefled  a  gofpel  faith,  to  become  the  moft 
eminent  preacher  of  the  fame  gofpel,  was  indeed 
a  high  difplay  of  divine  power,  and  of  the  ener- 
gy of  truth,  when  brought  home  to  the  hearts 
and  confciences  of  men,  by  the  spirit  of  the 
Lord. 

After  he  had  become  obedient  to  the  gofpel, 
by  faith  in  theLoi<D  Jesus  Christ  and  repent- 
ance towards  God  ;  and  had  experisnced  the 
power  of  religion  in  his  own  heart,  he  was  ena- 
bled to  form  a  juft  view,  and  give  a  true  defcrip- 
tion  of  his  ftate,  while  he  was  fecure,  and  when 
awakened  by  the  Spirit  of  God. 

Of  his  ftate  when  in  fecurity  he  gives  the 
following  defcription.  "  For  1  was  alive  without 
the  law  once." 

This  is  a  moft  admirable  defcription  of  the 
ftate  of  fecure  finners,  whether  they  are  funk 
deep  in  fenfuality,  or  whether  they  are  depend- 
ing on  a  felf-righteous  performance  of  external 
duties,  while  wholly  deftitute  of  a  love  of  God, 

and  of  the  truth. Sinners  who  are  funk  deep 

in  fenfuality  are  alive  without  the  law. — Immerf- 
ed  in  the  world  and  its  pleafures  and  interefts, 
they  appear  to  have  loft  a  fenfe  of  invifible 
things,  of  an  invifible  God,  of  an  eternity  to 
come,  and  of  its  rewards.  And  when  a  fenfe  oi 
thefe  truths  is  loft,  the  feeling  of  moral  obliga- 
tion is  of  courfe  gone  ;  for  in  perfons  of  this 


f  3^  Experimental  religion  Vol.  II, 

defcription,  a  fenfe  of  moral  obligation  is  kept 
alive  only  by  fear  of  the  punifhment  of  difobe. 
dience.  It  is  thus  that  we  fee  fenfualifls  an4 
people,  who  are  devoted  to  the  world,  its  inter- 
ells  and  diverfions,  wholly  infenfible  of  divin« 
truth.  They  are  alive,  or  in  a  ftate  of  quietnefs, 
and  without  any  apprehenfion  of  fin,  guilt  and 
danger.  And  when  they  hear  themfelves  charged 
with  iniquity  in  the  fight  of  God,  they  diibe- 
iisve  ;  when  charged  with  a  guilty  characl:er, 
they  think  there  is  no  reality  in  the  accu,fation  ; 
when  threatened  with  punifhment  at  the  hand  of 
a  jurt;  God,  they  difbelieve  the  event,  or  accufe 
him  of  being  unjuft.  Hence  arifes  all  manner 
of  error  and  feeurity  in  a  life  of  irreligion.  Ihey 
have  no  fenfe  of  the  obligation  to  godlinefs,  nor 
of  its  real  nature,  nor  of  its  importance  for  the 
glory  of  God,  and  their  own  highefl  happinefs ; 
and  being  infenfible  of  thefe  things,  they  of 
courfe,  neither  feel  themfelves  to  be  fmners,  nor 
in  danger.  Thus  fenfualifts  and  thoughtlefs  fm- 
ners are  alive  without  the  law. 

The  fame  effeft  will  be  produced  by  a  fpirit 
of  felf-righteoufnefs,  which  happened  in  the  cafe 
of  Paul.  He  faysthattouchingtherighteoufnefs  of 
the  law,  he  thought  himfelf  blamelefs.  He  was 
careful  in  the  performance  of  all  external  duties,  and 
gave  no  attention  to  compare  his  heart  with  the 
divine  commandment,  and  difcover  his  total  want 
of  fpirituality  and  a  holy  affeftion  to  truth  and 
duty.  Many  are  in  the  fame  manner  alive  with- 
out the  law.— Contented  with  a  vifible  formality, 
they  have  no  fenfe  that  by  the  ftate  of  their  hearts 
they  abide  under  the  wrath  of  God  ;  and  it  is  a 
very  ftrange  thing,  to  hear  themfelves  charged 
with  being  in  a  llate  of  condemnation. — Many 
ill  this  way  remain  alive  without  the  law,  until 
the  light  of  eternity  convinces  them  of  a  fatal 


Serm.  XII.       the  fame  in  all  a^s*  i^g 

miftakc-  This  is  the  genuine  Pharifaic  error, 
which  hath  led  many  to  death.  In  every  age 
there  have  been  profeffors  thus  felf-deftroyed. 

Of  his  ftate  when  awakened  by  the  Spirit  of 
God,  and  brought  to  fee  his  iofl  and  miferable 
condition,  he  gives  the  following  account.  "But 
when  the  commandment  came,  fm  revived  and 
I  died." 

"  When  the  commandment  came." 

By  this  expreflion  we  are  not  to  underfland 
that  he  did  not  know  the  law  ;  or  that  he  had 
not  been  educated  in  the  literal  knowledge  of 
it  from  his  earlieft  youth.  He  knew  it  perfedly 
in  letter  and  dodlrine,  and  thought  that  concern- 
ing its  righteoufnefs  he  was  blamelefs.  He  had 
fuppofed  that  by  the  law  he  was  direftly  going  to 
a  heaven  of  eternal  blifs.  He  had  fuppofed  his 
own  obedience  to  be  fo  perfect,  that  even  infi- 
nite purity  would  not  accufe  him  ;  and  in  this 
apprehenfion  he  boldly  perfecuted  and  dragged 
to  death,  others  who  were  not  like  himfelf  in 
fentiment  and  in  pradice. 

Cfihist  faid,  "  he  came  not  to  call  the  right- 
eous to  repentance,"  by  which  he  meant,  thofe 
who,  in  their  own  opinion,  were  not  endangered 
and  going  down  to  death.  Such  could  not 
prize  him  as  a  Saviour,  for  they  faw  not  their 
need  of  his  affiftance,  and  therefore  his  call  was 
more  immediately  direfted  to  perfons,  who  had 
other  apprehenfions  of  themfelves. — It  was  di- 
retled  to  thofe  who  faw  they  were  not  righteous  ^ 
but  impure,  guilty,  miferable  and  condemned. 
He  alfo  faid,  "  the  whole  have  no  need  of  a  phy- 
fician,  but  they  who  are  fick."  Thefe  were  per- 
fons to  whom  the  commandment  never  came. 
Although  they  had  always  lived  under  doctrinal 
inftrudion,   and  knew   the  letter  of  the  com- 


240  Experimental  religion  Vol.  II. 

mandment  ;  yet  through  their  own  refiftance, 
its  power  had  been  kept  from  their  confciences. 
They  had  never  feeHngly  perceived  a  prefent 
lawgiver,  the  fpirituaUty  of  the  commandment, 
or  their  ow^n  fm,  guilt,  and  danger. 

When  the  commandment  comes  to  the  minds 
of  finners  by  the  mighty  and  applying  power  of 
God,  they  have  new  views  of  the  law,  and  of 
their  relation  to  the  lawgiver. — They  fee  the  real- 
ity of  the  moral  fyftem,  of  the  moral  law,  and 
the  holy  character  of  the  lawgiver. — They  fee 
themfelves  to  be  under  an  obligation  which  can 
never  be  repealed,  and  that  there  mufl  be  every 
right  motive  with  the  Almighty  Jehovah  to  make 
his  commandment  glorious,  even  in  the  punifh- 
ment  of  the  rebellious.  Fear  and  trembling  are 
now  excited,  and  they  perceive  themfelve,  to 
have  been  blindly  fporting  with  their  own  ever- 
lafting  concerns,  and  the  awful  realities  of  eter- 
nity. A  fcene,  which  is  filled  with  the  mofl 
important,  great  and  awful  objeds  and  truths, 
of  which  they  once  formed  no  conception,  is  now 
prefented  before  their  minds,  and  they  tremb- 
lingly cry,  "  Lord  what  wilt  thou  have  me 
to  do  ?" 

"  Sin  revived  and  I  died." 

They  find  themfelves  fmners,  a£lually  con- 
demned by  the  law  ; — really  filled  with  that 
temper  which  the  commandment  forbids  ; — and 
that  all  their  anions,  through  life,  have  pro- 
ceeded from  the  fame  dilpofition.  To  them 
this  appears  to  be  the  cafe,  even  with  the  per- 
formances of  external  duty,  on  which  they  once, 
depended,  for  their  acceptance  with  the  Lord, 
the  Judge.  They  find  that  they  cannot  repent 
and  love  God,  at  whatever  moment  a  fenfe  of 
fafety  fhall  require  it,  as  they  once  fuppofed  they 
could  J  at  the  fame  time  they  fee,  that  the  ina- 


Seriti.  XII.       the  fame  in  all  ages.  '^^ 


bility  arifes  entirely  from  the  (lubbornnefs  of 
their  own  wills  and  the  hardnefs  of  their 
hearts.  They  find  themfelves  lb  filled  with 
thole  difpofitions,  which  are  contrary  to  God 
and  the  prcfcribed  rule  of  duty,  that  there  is  no 
place  for  an  amendment  to  begin,  unlcfs  it  be 
by  a  change  of  their  hearts  ;  and  they  are  even 
afraid  of  their  own  refolutions  and  prayers,  be- 
caufe  they  fee  the  whole  to  proceed  from  the 
fame  unholy  principles  oif  heart.  They  find, 
that  if  the  law  of  God  be  juft,  they  are  juftly 
condemned  ;  and  in  fuch  cafes,  there  is  no  fen- 
fible  peace  of  mind  until  they  are  brought  to 
unconditional  fubmifTion  before  a  fovereign  God  j 
to  fee  and  feel,  that  in  their  cafe,  he  may  and  will 
do  as  he  pleafeth  ;  either  be  merciful  becaufc 
he  can  (how  mercy,  or  rejed  becaufe  the  law 
condemneth. 

In  moll  cafes,  thofe  who  are  favingly  brought 
home  to  the  Redeemer  by  fubmillion,  are  con- 
fcious  of  a  burden  being  removed  from  the 
mind,  the  manner  of  which  they  do  not  then 
conceive.  Although  they  have  no  hope  and  no 
joys  in  the  light  of  God's  reconciled  counte- 
nance, they  feel  a  quiet nefs  that  is  new,  and 
the  removal  of  a  diftrefs  with  which  they  had 
been  borne  down.  This  is  the  quietnefs  and. 
peace  of  fubmillion  ; — of  coming  and  calling 
themfelves  at  the  feet  of  a  fovereign  God,  and 
confenting  that  he  fhould  do  his  own  pleafure. 
O  happy  foul,  v/ho  haft  thus  fubmitted  !  This  is 
the  point  in  which  fovereign  mercy  triumphs  to 
take  away  fm  and  guilt.  Although  in  different 
minds,  there  may  be  great  diverfity  v/ith  refpedl 
to  clearnefs  and  flrength  of  exercife,  yet  in  all 
who  come  to  a  Redeemer  there  v^-iU  be  a  deep 
and  ferious  feeling  of  thefe  truths.  They  will 
ht  able  to  unite  their  teftimonv  with  the  aDoflI«j 
Hh 


^42  Experimejital  religion  Vol.  II. 

that  when  a  fenfe  of  the  commandment  came 
home  to  their  minds  and  confciences,  they  faw 
ihemfelves  to  be  fmners,  both  by  nature  and 
praclice,  and  that  they  were  flain  by  the  law. 

All  that  can  be  written  concerning  the  views, 
feelings  and  exercifes  of  finners,  while  fecure  and 
when  awakened,  is  fummarily  comprized  in  the 
comprehenfive  defcription  of  the  apoflle,  "  for  I 
was  alive  without  the  law  once  :  but  when  the 
commandment  came,  fm  revived,  and  1  died. 
And  the  commandment,  which  was  ordained  to 
life,  1  found  to  be  unto  death."  To  anfwer  the 
purpofes  of  infinite  wifdom,  God  took  powerful 
hold  of  his  mind,  and  made  ufe  of  miraculous 
means  for  his  awakening ;  alfo,  the  period  of 
his  dillrefs  was  fhort  compared  with  what  many 
confiderate  fmners  experience  ;  but  this  alters 
not  the  moral  nature  of  the  eifeds  which  were 
produced.  In  his  fecurity  he  was  like  other  fe- 
cure men  with  which  the  world  is  filled.  In  the 
period  of  his  conviction  he  was  like  other  con- 
vinced finners,  trembling,  afraid  of  God  and  his 
judgments,  and  inquiring  what  he  fhould  do  to 
efcape  the  wrath  to  come.  He  faw  the  law  to 
be  real,  and  that  it  condemned,  and  held  him 
under  the  fentence  of  eternal  death.  He  perceiv- 
ed that  the  commandment  which  was  given  to 
lead  holy  creatures  unto  eternal  life,  wrought 
death  in  his  confcience  from  which  he  never 
could  deliver  himfelf. 

Those  who,  in  the  prefent  day,  difbclieve  the 
power  of  God  in  convincing  finners,  and  that 
the  concern  and  dillrefs  of  mind  which  they 
often  manifeft,  are  unneceflary  and  proceed 
^om  imaginary  caufes,  cannot  reafonably  believe 
Paul's  account  of  himfelf.  It  is  true  that  mirac- 
ulous means  were  ufed  to  awaken  him,  and  God 
chofethis  method  to  be  an  evidence  of  the  Chrif- 


\ 


Serm.  XII.        the  fame  in  all  ages.  245 

tian  religion,  which  was  then  newly  promul- 
gated. Still  his  diflrefs  did  not  arife  from  the 
miracle,  but  from  the  fight  of  a  holy  God,  a 
holy  law,  a  finful  and  guilty  heart,  and  the  dan- 
ger of  immediately  (inking  down  to  eternal 
death.  Thele  things  are  as  objedionable  in  one 
cafe  as  in  the  other  ;  as  necelfary  in  one  as  in  the 
other  ;  and  in  both,  they  are  according  to  God's 
ufual  manner  of  dealing  \vith  finners,  before  he 
in  fovereignty  renews  their  hearts  and  gives  them 
the  peaceful  hope  of  the  gofpel.  Thofe  who  en- 
deavor to  fupprefs  fuch  apprehenfions  of  them- 
felves  and  their  own  cafe,  are  departing  from  the 
way  in  which  mercy  is  ufually  found. 

II.  W  E  will  confider  his  apprehenfions  of  the 
divine  law,  after  his  heart  was  changed  by  the 
grace  of  God. 

This  is  fummarily  exprelTed  in  the  follow^ing 
words.  "  Wherefore  the  law  is  holy,  and  the 
commandment  holy,  and  jufl,  and  good."  Before 
the  change  of  his  heart,  tlie  befl  that  he  could 
fay  of  the  law,  was,  "  that  he  found  it  to  be 
unto  death."  It  appeared  dreadful  to  him,  con- 
fidered  as  the  fentence  of  his  condemnation  ; 
neither  was  there  any  thing  in  its  nature,  which 
made  him  love  it.  Still  he  was  fenfible  that  the 
fm  he  faw  in  himfelf  had  deceived  and  flew  him, 
and  that  the  law,  in  its  penalties,  w^as  a  true  ex- 
prefTion  of  the  fruits  of  fin  which  he  was  expofed 
to  fuffer.  But  we  direclly  find  him  faying  this 
law  is  good  ;  good  becaufe  it  is  holy  and  juft. 
It  is  excellent,  and  lovely,  and  to  be  defired ; 
and  he  ever  after,  in  all  his  epiftles,  extols  the 
commandment.  Although  he  ftrenuoufly  labor- 
ed to  convince  finners  that  the  law  could  not 
give  them  life,  and  to  draw  them  off  from  legal 
and  felf- righteous  dependencies  j  yet  he  repre*. 


244  Experimental  religion  Vol.  II, 

fented  it  as  good,  excellent  in  its  nature  and  re- 
quirements, and  the  only  rule  of  the  Chriftian 
temper.  Alfo  the  only  rule  by  which  we  are  to 
judge  whether  we  are  I'andified  and  forgiven 
through  the  grace  of  God. 

Ti-iEaE  is  Ibmething  very  remarkable  in  thfe 
words  of  the  apollle  on  this  point.  Mis  delcrip- 
tion  of  the  goodnefs  of  the  law  is  introduced, 
with  the  word  "wherefore,"  as  a  confequcnce 
drawn  from  fome  preceding  premifes.  "  Where- 
fore, the  law  is  holy,  and  the  commandment 
holy,  and  juft  and  good.'*  The  premifes,  from 
which  the  confequence  that  the  law  is  good,  was 
drawn,  were  that  the  law  condemned  him, 
confidered  as  a  fmner.  He  now  faw  the  law  to 
be  glorious  and  excellent,  and  the  lawgiver  to 
be  praifed  for  that  very  fentence  under  which  he 
had  trembled.  Once  he  judged  of  the  goodnefs 
of  the  law,  by  the  effeds  which  it  had  upon  his 
dwn  condition  with  refpeft  to  happinefs  and 
mifery ;  but  now  he  determined  it  to  be  good 
from  its  holinefs  and  juftice  ;  from  his  being 
flain  by  it  •,  and  by  its  fpirituality,  that  was  ill 
oppofition  to  thofe  unholy  principles  which  fold 
him  under  fni. 

A  HOLY  mind  hath  no  diflike  of  the  law  for 
its  penalties  ;  indeed,  fo  far  is  he  from  this  that 
it  appears  to  be  one  of  the  higheft  excellencies 
of  the  commandment,  that  it  both  forbids  fm 
and  threatens  it  with  punifhment.  The  penalty 
is  as  neceffary  for  the  glory  of  God,  and  for  the 
maintenance  of  moral  government  as  the  pre- 
cept ;  and  therefore  all  right  minds  will  approve 
it,  although  pain  be  the  penalty  and  they  them- 
felves  the  fubjecls.  Pain  is  undefirable  to  good 
B'iinds,  but  the  proftration  of  moral  rights,  obli- 
gations and  duties,  as  muft  be  the  cafe,  if  there 
were  no  penalty  to  the  eommandnicnt,  to  fuch 


Serm.  XI.        the  fame  in  all  ages,  245 

would  create  the  greatefl  and  moft  fenfible  pain, 
and  therefore  be  the  moft  undefirable  event  that 
could  happen. 

Further,  we  ought  to  obferve  how  carefully 
he  guards  all  that  he  wrote  on  this  point,  left  he 
lliould  be  underftood  to  caft  a  refledion  on  the 
law  of  c.;oD.  He  fays,  "'  that  when  the  law  came, 
fm  revived  and  he  died — alio  that  he  found  it  to 
be  unto  death. '*  Left  he  ftiould  be  uu'  erllood 
to  caft  a  refledion,  he  immediately  adds,  "where- 
fore the  law  is  juft  and  good."  fhen  he  fub- 
joins  by  way  of  queftion,  "  was  then  that  which 
is  good  made  death  unto  me  ?  God  forbid.  But 
fm  that  it  might  appear  fm,  working  death  in 
me  by  that  which  is  good  ;  that  fm  by  the  com- 
mandment might  become  exceeding  finful." — 
The  blame  of  the  undefirable  effect  is  caft  upon 
fm,  that  is,  upon  thofe  voluntary  fmful  principles 
and  exercifes  which  he  had  found  in  himfelf. 
He  gave  all  praife  to  the  lawgiver  and  the  law, 
and  took  all  the  blame  to  his  own  evil  heart, 
acknowledging  that  his  finful  principles  and  the 
practice  which  flowed  from  it  were  exceeding 
fjnful. 

Thus  the  apoftle  Paul  expreffed  the  new  ex- 
perimental views  and  affeftions  which  he  had 
towards  the  divine  law  ;  and  implicitly  bore  his 
teftimony,  that  Cod  would  be  glorious  in  exe- 
cuting the  threatening,  on  all  fuch  as  do  not 
become  of  an  obedient  fpirit. 

I'he  ideas  beforementioned,  perfedlly  accord 
with  the  reprefentations  that  have  been  given  by 
experienced  pcrfons,  in  every  age  and  at  the  pref- 
ent  day.  The  change  of  heart  that  is  given  by 
God  to  his  people,  in  every  time  and  place, 
brings  them  to  one  fentiment  and  feeling  on 
this  important  and  diicriminating  fubjedl:. — ^ 
Thofe  who  have  been  afraid  of  the  command- 


246  Experimental  religion  Vol.  II. 

ment  now  love  it.  Thofe  who  have  thought 
it  too  flrift,  now  think  it,  in  every  refpe£l 
reafonable.  Thofe  who  have  wiihed  to  lower 
down  the  commandment,  now  fee  it  to  be  ne- 
ceiTary,  and  are  ready  to  bear  their  teftimony 
in  favor  of  all  its  ftridnefs  and  its  extenfion  even 
to  the  thoughts  of  men.  Once  they  difliked  God, 
confidered  as  lawgiver,  and  were  ready  to  won- 
der how  a  perfeft  being  could  give  fuch  a  com- 
mandment ;  now  they  rea4  the  law  with  inex- 
preflible  delight,  that  they  may  thereby  learn  his 
character  and  come  to  a  more  clear  and  intimate 
acquaintance  with  his  nature,  counfels  and 
requirements.  From  thinking  that  it  is  a  burden 
to  be  under  fuch  drift  limitation  of  duty  ;  they 
are  changed  to  corfider  it  as  a  privilege,  that 
there  is  a  commandment  given  by  the  infinite 
wifdom  of  their  heavenly  Father,  which  in  all 
cafes  teaches  them  what  is  their  duty,  and  how 
they  ought  to  aft.  Such  perfons  are  made  of 
an  honeft  heart  and  wifh  to  do  right.  They  feel 
that  imperfeft  creatures  are  very  incompetent  to 
direft  themfelves,  and  it  is  a  great  relief  in  their 
inquiries  for  duty,  that  they  may  go  to  the  law 
of  a  Father,  a  Redeemer  and  Judge,  to  know 
what  ftate  of  heart  and  what  aftions  are  right. 
There  hath  been  a  kind  of  Chriftians,  in  every 
age,  who  have  had  thefe  apprehenfions  of  the 
divine  commandments.  They  fee  fo  much  im- 
perfeftion  in  themfelves,  that  they  hardly  dare  to 
avow  before  men  that  love  of  Gcd*s  law  and 
that  mourning  which  they  feci  when  they  find 
it  violated  ;  yet  they  experience  fome  precious 
feafons,  in  which  they  can  fay  thefe  things  be- 
fore God  in  their  clofets,  while  they  confefs 
their  own  imperfeftions,  and  pray  for  grace,  that 
they  may  live  in  a  manner^  more  agreeable  to 
their  duty. 


Serm.  XU.      the  fame  in  all  ages »  247 


David,  in  a  very  great  number  of  his  Pfalms, 
exprefl'es  his  high  opinion  of  the  divine  law — his 
delight  in  the  charafter  of  the  lawgiver — in  the 
realons  why  God  hath  given  a  law — and  in  the 
precepts  and  in  the  duties,  which  are  enjoined. 
Indeed  the  Pfalms  of  David  contain  a  very  com- 
plete defcription  of  the  experimental  affe£lions 
of  a  holy  mind  towards  God  and  his  command- 
ments ;  and  confidered  as  fuch,  they  ought  to 
be  much  read  by  Chrilfians  in  their  feafons  of 
felf-examination  ;  and  thofe  who  cannot  adopt 
the  fentiments  as  their  own,  do  herein  find  a 
mark  that  they  are  not  fmcere.  The  fame  expe- 
rimental fentiments  concerning  the  divine  law 
were  expreil'ed  by  all  the  ancient  faints  whofe 
moral  feelings  are  defcribed  in  the  old  teftament. 
Nothing  filled  them  with  a  higher  pleafure  than 
the  word  and  the  commandments  of  God.  They 
freely  exprefled  their  pious  tranfports  in  view  of 
a  holy  commandment,  which  is  binding  on  them- 
felves  and  on  all  the  creation  of  God. 

When  our  blefled  Saviour  came  on  an  errand 
of  grace  to  a  guilty  world,  and  declared  that  all 
men  were  condemned  by  the  law  of  God,  and 
that  his  great  bufinefs  was  to  purchafe  and  offer 
a  free  falvation  from  the  penalties  of  the  com- 
mandment ;  he  ftill  aflerted  the  excellency  and 
the  obligation  of  the  law.  "  Think  not  that  I  am 
come  to  deftroy  the  law,  or  the  prophets  ;  1  am 
not  come  to  deftroy,  but  to  fulfil.  For  verily  I 
fay  unto  you,  till  heaven  and  earth  pafs,  one  jot 
or  one  tittle  fhall  in  no  wife  pafs  from  the  law,  till 
all  be  fulfilled.  Whofoever  therefore  fhall  break 
one  of  thefe  leaft  commandments,  and  fhall  teach 
men  fo,  he  fliall  be  called  the  leaft  in  the  kingdom 
of  heaven :  But  whofoever  fhall  do  and  teach 
them,  the  fame  fhall  be  called  great  in  the  king- 
dom of  heaven."     We  have  the  moft  explicit 


448  Experitnental  religion  Vol.  K, 

teftfmony,  that  the  glorious  Redeemer  and  head 
of  the  Chriftian  Church  delighted  in  the  law  of 
God  ;  and  this  it  witnefled  by  his  words,  by  his 
perfonal  a£lions,  and  by  his  obedience  in  fuffer- 
ing  unto  death.  All  his  true  difciples  have  been 
Kke  him  in  their  love  and  obedience  to  the  law 
of  God.  The  fame  approbation  of  the  divine 
commandments  is  to  be  found  in  all  the  facred 
writers  of  the  Chriftian  difpenfation.  Thofe  who 
have  been  friendly  to  experimental  religion,  from 
the  time  of  Christ  down  to  the  prefent  time^ 
have  agreed  in  thofe  things,  which  have  been  the 
liibjeft  of  confideration  in  this  difcourfe.  And 
although  immenfe  multitudes,  fome  of  a  formal 
and  fome  of  a  fenfual  and  fecure  charafter,  have 
put  away  the  power  of  godlinefs  from  themfelves, 
and  endeavored  tu  explain  revelation  fo  as  to 
make  men  fafe  without  the  power  of  godlinefs  ^ 
there  have  alfo  been  a  great  number,  who  have 
received  the  Chriftian  religion,  in  its  fpirituality  of 
affeftions,  and  in  purity  and  humility  of  practice. 
Thofe  two  kinds  of  people  have  often  been  min- 
gled together  in  the  public  and  vifible  Church  ; 
but  we  knov/  that  the  tares  muft  grow  together 
with  the  wheat,  until  the  time  appointed  for  their 
feparation.  On  the  moft  thorough  examination 
we  find,  that  kind  of  religion,  which  by  way  of 
diftindion,  hath  been  called  experimental,  hath 
been  efpoufed  by  many  in  every  age.  Although 
in  every  age,  there  have  been  enthufiafts,  and 
fuch  enthufiafts  have  had  no  uniformity  in  their 
wild  and  overheated  reveries  of  imagination,  nor 
any  appearance  of  humility  ;  yet  the  fober 
friends  of  experimental  piety  have  been  uniform 
in  their  opinions  of  religion  in  the  heart.  They 
have  believed  in  a  depravity  of  heart  which  leads 
men  away  from  God. — In  an  awakening  and 
convincing aeliion  on  the  mind,  whereby  fmnert 


Serm.  XII.       the  fame  in  all  ages.  249 

are  made  anxious,  trembling  and  inquiring.— 
That  GoD*s  ufual  method  of  bringing  fmful 
creatures  into  the  kingdom  of  grace,  is  by  the 
action  of  the  law  to  lay  them  prodrate  at  his 
feet,  and  teach  them  they  are  juftly  condem- 
ned, and  altogether  unable  to  deliver  them- 
felves,  without  the  unmerited  influence  of  infi- 
nite power  and  goodnefs. — That  there  is  a 
change  of  difpofition  and  taile,  produced  by 
fovereign  power,  whereby  they  love  God, 
rejoice  in  his  commandments,  and  feel  their 
happinefs  to  confift  in  honoring  the  divine  nam^ 
and  keeping  his  word. — That  thofe  who  are 
thus  changed,  are  weaned  from  the  world,  hum- 
ble in  themfelves,  hope  in  divine  grace,  believe 
and  rejoice  in  the  Spirit  of  God,  become  obedi- 
ent and  prayerful  in  their  lives,  and  hope  for 
their  fupreme  happinefs  in  the  enjoyment  of  God 
himfelf. 

It  may  be  proper  For  me  here  to  obferve, 
that  where  thofe  new  apprehenfions  of  the  divine 
law  take  place,  which  have  been  mentioned  ; 
there  will  alfo  be  new  apprehenfions  of  the  glory 
of  -jod,  the  lawgiver.  The  beauty  of  his  char- 
after  will  appear  to  be  infinitely  glorious ;  his 
kingd  nn  to  be  right;  and  all  his  difpenfations 
to  be  good.  The  nev/  formed  heart  will  rejoice 
in  God,  and  become  an  obedient  fubjeft  of  his 
grace  and  holy  influence. 

A  MORE  particular  confideration  of  the  expe- 
rimental exercifes  and  affeftions  of  PauPs  Chrif- 
tian  life,  as  they  are  defcribed  in  this  chapter, 
and  in  other  parts  of  his  writings,  is  referved 
for  the  next  difcourfe. 

What  hath  now  been  faid  ought  to  lead  all 
rhofe  to  a  very  ferious  inquirv,  who  doubt  of  the 
I  i      ' 


^^o  Experimental  religion  Vol.  IL 

reality  of  experimental  religion,  as  It  hath  been 
defcribed.  The  holy  fcriptures  certainly  repre- 
fent,  that  many  who  have  gofpel  light  and  Chrif- 
tian  inftruftion,  (liall  fall  Ihort  of  final  falvation. 
Thofe  who  attempt  to  live  a  moral  life  without 
experimental  religion,  will  probably  apply  thef© 
defcriptions  to  fuch  as  are  openly  profane  and 
immoral ;  and  to  perfons  who  appear  to  pay  no 
regard  to  the  means  of  inflruftion  and  grace. 
That  the  defcription  is  truly  applied  to  thofe,  fo 
far  as  the  application  can  extend,  no  Chriftian 
or  believer  in  the  holy  fcriptures  can  doubt  ;  but 
whether  it  doth  not  apply  further,  is  the  queftion 
to  be  determined  ?  We  are  told,  that  not  only 
the  openly  profane,  and  thofe  who  negle£t  the 
Chriftian  means,  fhall  fail  of  eternal  life  ;.  but 
that  others  will  fay  to  Christ,  "  Lord,  have 
we  not  prophefied  in  thy  name,  and  in  thy  name 
cafl  out  devils,  and  in  thy  name  done  many  won- 
derful works  ?"  In  another  place  Christ  tells 
us,  that  no  man  could  call:  out  devils  in  his  name, 
and  at  the  fame  time  lightly  fpeak  evil  of  him. 
Thefe  muft  probably  be  very  moral  perfons,  and 
yet  Christ  fays,  that  he  lliould  fay  unto  them, 
depart  from  me  for  1  know  you  not.  We  are 
alfo  informed  of  thofe  "  who  have  the  form 
without  the  power  of  godlinefs" — of  the  Phari- 
fee,  v.  ho  prided  himfelf  in  a  vifible  regularity  of 
life,  and  (till  had  no  Chriftian  humility — of  works 
which  do  not  juftify  in  the  fight  of  God. — of 
thofe  who  go  about  to  eftablifh  their  own  right- 
eoufnefs,  and  are  ignorant  of  the  righteoufnefs 
of  God  ;  with  a  great  number  of  other  defcrip- 
tions, in  the  writings  both  of  the  prophets  and 
apoftles,  which  fpeak  of  a  defedl  in  the  hearts  of 
men,  while  they  profefs  to  believe  the  truth. 

We  alfo  find  the  people   of  God  reprefented 
to  poflefs  a  warmth  of  heart  in  divine  things, 


Scrm.  XII.        the  fmne  in  all  ages,  251 

which  leads  them  to  be  much  in  prayer,  and  in 
free  converfation  on  the  interefting  fubjeds  of 
faith  and  experience  ;  and  as  pofleirmg  a  Ipirk 
of  devotion  which  weans  them  from  the  world, 
and  carries  an  evidence  that  their  hearts  and  aiiec- 
tions  are  placed  on  the  things  above.  And  this 
is  reprefented  to  be  the  fruit  of  an  indwelling 
influence  of  the  Spirit  of  God,  which  is  not 
granted  to  the  world.  It*  is  not  conceived  how 
all  thefe  things  are  reconcilable,  with  the  notion 
that  experimental  religion  is  enthufiaftic  and  un- 
neceflary  for  a  fafe  hope  of  eternal  life.  Cer- 
tainly, by  thefe  confiderations,  thofe  ought  to  be 
led  to  a  very  ferious  inquiry,  who  difcredit  that 
work  of  the  Spirit  whereby  men  are  convinced 
of  fm,  become  new  creatures,  and  are  converted 
unto  Christ.  Although  they  know  nothing 
of  thefe  things,  in  their  own  experience,  and  do 
not  by  their  curfory  attention  to  the  fubje£t,  fee 
the  need  of  them  ;  they  ought  at  lead,  ferioufly 
and  candidly  to  inquire,  whether  they  may  not 
be  miftaken  ;  whether  they  have  not  fallen  in- 
to fome  mifapprehenfion  of  the  nature  of  vital 
godlinefs,  which  blinds  their  eyes  and  expofes 
them  to  an  irretrievable  miftake.  Doubtlefs  they 
feel  difgufted  with  fuch  a  kind  of  religion  ;  but 
it  is  the  natural  charadter  of  men  to  be  difpleafed 
with  the  fpirituality  of  devotion.  It  muft  be 
expected,  that  many  will  entertain  a  very  favor- 
able opinion  of  themfelves,  who  will  be  difap- 
pointed,  on  entering  the  other  world,  to  find  that 
they  wholly  overlooked  the  power  of  Christ*8 
gofpel.  And  they  ought  to  be  greatly  folici- 
tous  on  this  fubjed,  when  they  find  that  the 
apoftles,  and  a  multitude  in  every  age  fmce  their 
time,  have  believed  and  have  found  their  ccrfo- 
lation  in  the  manner  which  hath  been  mcntic^ned. 
And  it  will  be  allowed,  even  by  their  oppoiers. 


252  Experimental  religion  Vol.  IL 

that  this  muhitude  have  been  felf-denicd  to  the 
world  and  their  own  pleafures,  meek,  of  a  fober 
converfation,  and  people  who  appeared  to  be 
filled  with  a  love  of  the  fouls  of  others,  and  to 
be  feeking  a  portion  beyond  the  grave  in  the 
prefence  of  God.  May  all  who  read  be  enabled 
by  the  grace  of  God  to  conlider  and  fee. — — 
Amen. 


\ 


SERMON   Xlir. 


Experimental  religion  the  fame  in  all  age?. 


ROMANS,  vu.  9,       ■  "       '         25, 

For  I  was  alive  without  the  law  once :  but  when  the 
commandfnent  came,  Jin  revived,  and  I  died,  &C. 

IT  is  an  important  point  to  be  eftabliihed,  that 
there  is  a  kind  of  experimental  religion, 
which  is  wrought  in  the  minds  of  men  by  the 
fpecial  influences  of  the  Spirit ;  v  hich  is  mark- 
ed out  in  the  holy  fcripture ;  is  uniform  in  its 
nature  and  effeds  in  all  ages,  and  characleriftic- 
ally  diflinguilhable  from  the  enthufiafm  of  un- 
fandified,  ignorant  and  warm  minds.  With 
this  view  the  experience  of  Paul,  as  written  by 
himfelf  under  the  facred  guard  of  divine  infpira- 
tion,  hath  been  the  fubjeft  of  confideration  in  a? 
preceding  difcourfe,  and  is  continued  in  the 
prefent. 

We  have  already  confidered  the  views  which 
Paul  had  of  himfeif,  while  he  was  a  fecure  and 
when  he  was  an  awakened  and  convinced  fmner. 


^54  Experimental  religion  Vol.  II. 

Also  we  have  confidered  his  apprehenfions 
of  the  divine  law,  after  his  heart  was  changed  by 
the  grace  of  God. 

A  comparison  hath  been  drawn  between  his 
views  and  exercifes,  and  what  have  been  always 
found  in  fecure  and  in  convinced  hnners  ;  and 
in  thofe  who  appear  to  be  efFeftually  converted 
to  a  love  of  the  truth.  So  far  as  we  have  pro- 
ceeded in  the  fubject,  it  clearly  appears,  that  in 
all  ages  of  time,  experimental  religion  hath  been, 
the  fame  in  its  nature  and  effeds. 

III.  It  now  remains  that  we  particularly  con- 
fider  his  views,  exercifes  and  affedions  in  the 
Chriflian  Hfe,  as  they  are  defcribed  in  this  chap- 
ter and  in  other  parts  of  his  writings. 

Here  we  are  again  entering  on  a  fubje£t 
which  can  be  juflly  apprehended,  by  none  befidc 
the  experienced.  To  all  others,  what  is  faid,  if 
it  be  juflly  expreffed,  will  appear  like  a  feries  of 
contradidions.  The  mixed  ftate  of  a  Chriflian's 
heart  mufl  be  unintelligible  to  all,  until  they 
have  the  weak  beginnings  of  a  holy  tafle.  1  his 
is  Initial  holinefs  in  a  flate  cf  warfare  with 
the  remainder  of  depravity  that  is  found  in  all 
the  children  of  God  in  this  world,  and  which 
can  be  removed,  only  by  the  death  of  the  bo- 
dy, for  that  is  the  time  when  God  hath  promifed 
to  perfect  his  faints.  It  is  a  mixture  of  holinefs 
and  unholinefs  ;  of  mourning  and  joy  ;  of  de- 
light in  the  duties  of  religion,  and  at  many  times  a 
backwardnefs  to  perform  them  with  the  required 
fpirituality.  The  ChrilHan  loathes  himfelf  for 
the  things  which  he  continues  to  do.  While 
he  loves  the  law  of  God  and  it  is  his  fupreme 
delight,  as  the  apoflle  expreffes  it,  he  finds  a  law 
in  his  members  waring  againll  the  law  of  God  ; 
that  is,  he  infenfibly  baekflides  ;  lofes  the  com- 


Serm.  XIII.       the  fame  in  all  ages.  255 


fbrting  exercife  of  love  to  God  and  the  truth  ; 
his  faith  becomes  very  weak  ;  his  fight  of  divine 
things  and  of  eternity  is  dimmed  ;  and  for  hap- 
pincfs  he  looks  again  to  the  world  and  its  enjoy- 
ments, which  appeared  to  him  of  no  value, 
when  his  faith  and  love  were  in  lively  exercife. 

This  iranfition  of  views  and  afFeftions  is  won- 
derful and  flrange  to  the  Chriftian  himfelf,  after 
he  hath  long  experienced  it ;  until  he  recollefts 
that  all  his  life,  his  light  and  the  comforts  of  his 
love  are  from  God.  They  are  kept  up  no  lon- 
ger than  he  abides  in  C  r'ST,  by  an  aftive 
faith,  and  goes  to  him  for  righteoufnefs  and 
llrength. 

The  mofl:  common  caufe  on  the  part  of  the 
children  of  «ioD,  that  they  feel  a  fenfible  decay 
of  the  divine  life,  and  lofe  light  and  comfort,  is 
tha*"  they  ceafe  going  to  Christ  for  a  communi- 
cation of  fpiritual  ftrength  from  him.  While 
there  is  any  depravity  left  in  creatures,  they  na- 
turally truit  in  themfelves.  Having  Hood  for 
a  fejifon,  in  light  and  comfort,  they  forget  the 
author  of  their  ftrength  and  joys.  It  feems  to 
them  as  though  they  ftood  habitually,  and  by 
fome  principles  which  they  now  firmly  poffefs  as 
their  own.  When  this  comes  to  be  their  ftate 
of  mind,  they  forget  a  ftrengthening  Saviour, 
and  are  ftanding  in  themfelves ;  and  now  they 
are  prepared  to  fall.  They  have  forgotten  or 
do  not  feel  the  abfolute  truth  of  the  words  of 
Christ  to  his  difciples.  "  Abide  in  me,  and  I 
in  you.  As  the  branch  cannot  bear  fruit  of 
itfelf,  except  it  abide  in  the  vine  :  no  more  can 
ye,  except  ye  abide  in  me.  He  that  abideth  in 
me,  and  I  in  him,  the  fame  bringeth  forth  much 
fruit.  Without  me  ye  can  do  nothing." — This 
declenfion  of  fenfible  dependence  on  a  Redeem- 


1^6  Experimental  religion  Vol.  II. 

cr,  is  the  moft  common  caufe  of  thofe  decays 
which  Chriftians  feel,  when  they  complain  of 
being  in  a  ftupid  and  fleeping  ftate  ;  alfo,  of 
thofe  backflidings,  by  which  they  openly  dilhon- 
or  God,  and  (hame  the  Church  of  the  Saviour. 
They  often  feel  a  deadnefs  to  duty  and  complain 
of  their  own  declenfion,  when  there  is  no  vifible 
baci-:fliding  and  departure  from  the  Chriftian 
practice  ;  but  we  mufl  confefs,  that  it  is  fome- 
times  worfe  than  this.  They  fometimes  are  left 
to  aft  in  a  very  unchriftian  manner  ;  fo  that  the 
world  accufes  them  of  having  been  hypocritical 
in  all  their  pafl  profeflions  of  being  on  the  fide 
of  the  Lord.  When  this  is  the  cafe,  the  Lord 
of  glory  is  crucified  afrefh  ;  they  are  com- 
monly too  deep  immerfed  in  flumbers  to  be 
very  fenfible  of  their  own  decay  ;  and  they 
have  to  meet  fome  awful  rod  of  the  Lord,  by 
which  he,  in  covenant  faithfulnefs,  will  bring 
them  back  again  to  a  fenfe  of  duty,  with  great 
afHiftion  and  the  pangs  of  a  deep  repentance. 

The  probable  caufe,  why  God  leaves  his  chil- 
dren to  decay  and  backllide,  is  to  keep  up  a  con- 
ftant  teftimony  in  the  world,  that  the  efficience 
of  his  own  fpirit,  is  the  caufe  of  all  the  vital  piety 
that  is  among  men. 

When  the  enemies  of  experimental  religion, 
obferve  this  inconftancy  of  Chriftians  in  the  ap- 
pearance of  humility  and  of  fervent  love  to  their 
Redeemer,  and  to  the  duties  of  worfhipping  him, 
and  fometimes  fee  them  backfliding  into  open 
fins,  they  make  an  improvement  of  the  event, 
directly  contrary  to  v/hat  they  ought.  They  in- 
fer from  this,  that  there  is  nothing  uniform  and 
permanent  in  the  nature  of  Chriftian  piety. — 
They  alfo  infer,  that  a  holy  and  unchanging  God 
can  have  no  fpecial  agency,  in  forming  a  char- 


Serm.  XIII'.      the  fame  in  all  ages*  a^y 

a6ler  which  appears  to  be  fo  variable  ;  and  there- 
fore they  argue  both  againfl  the  real  influences 
of  the  Spirit,  and  the  exiftence  of  a  holy  princi- 
ple, which  fhall  be  perpetuated  unto  eternal  life. 
But  all  this,  on  Chriftian  principles,  is  confid- 
ent, and  proves  the  dodrine  of  a  fpecial  divine 
influence  from  God,  in  firft  forming  and  in 
afterwards  maintaining  alive  the  graces  of  his 
people.  It  fhows,  that  all  the  progrefs  of  a 
Chriflian  life  depends  on  divine  communications, 
and  that  ChriiUans  can  no  more  preferve  than 
they  can  make  themfelves  fuch.  It  Ihows,  to 
what  human  nature  is  tending  wherever  the  effi- 
cacious grace  of  Goo  doth  not  interpofe.  It 
proves  the  foverelgnty  of  God,  not  only  in  the 
firft  forgivenefs  of  fin,  through  a  divinely  form- 
ed righteoufnefs ;  but  in  all  that  preparation 
by  which  fmners  are  fitted  to  enter  into  eternal 
life.  They  are  as  much  dependant  for  the  pre- 
fervation  of  fpiritual  life,  and  will  be  through 
eternity,  as  they  were  for  the  beginning  of  coii- 
fideration  and  repentance. 

If  God  did  not  thus  deal  with  his  people^ 
fometimes  warming  their  hearts  with  love,  and 
fometimes  permitting  them  to  backflide,  hi;^ 
efficiency  would  foon  be  forgotten.  The  world 
would  fay,  that  men  have  a  power  in  themfelves, 
without  the  fpecial  aids  of  the  Holy  Ghoft,  to 
begin  and  perfevere  in  ferving  the  Lord  ;  and 
thus  the  aids  of  the  Spirit,  in  the  great  work  of 
redemption,  would  be  denied.  Thefe  are  the 
probable  reafons,  why  God  permits  his  people 
at  times,  to  become  lifelefs  and  to  backflide. 

Having  made  thefe  preliminary  obfervations, 

on  the  reafons  why  God  permits,  and  why  Chrif- 

tians  do  in  fad,  fo  often  lofe  their  fenfible  life 

and  comfort  in  religion  ;  we  will  now  diredly 

K  k 


25S  Experimental  religion  Vol.  IL 

attend  to  the  views,  afFeftions  and  exercifes, 
which  Paul  found  to  be  in  himielf,  in  thofe  parts 
of  his  Chridian  Ufe,  which  fucceeded  his  con- 
verfion. 

ifl.  Notwithstanding  a  fenfe  of  great  de- 
ficiency and  remaining  fm,  he  was  confcious  of 
a  real  love  to  God  and  delight  in  his  command- 
ments. 

Wk  have  noticed  this  already.  "  Therefore 
the  law  is  holy  ;  and  the  commandment  holy, 
juft  and  good." — He  adds  many  other  expref- 
fions  of  the  fame  import.  "  I  delight  in  the  law 
of  God  after  the  inward  man."  He  fays,  that  he 
would,  or  fincerely  wifhed  to  do  that,  which  he 
did  not.  He  fmcerely  confented  unto  the  law, 
that  it  is  good.  It  was  not  he,  that  is,  his  reign- 
ing difpofition  to  do  that,  which  he  often  found 
in  himfelf.  Although  we  find  this  lamentation 
over  himfelf,  it  doth  not  appear  that  he  had  any 
doubt  of  the  reality  of  religion  or  of  his  own 
fincerity.  His  hope  was  not  fhaken,  although 
his  heart  was  grieved  and  his  confcience  bur- 
dened, with  his  imperfections.  He  had  a  com- 
fortable hope  of  a  new  nature  ;  but  lamented 
the  impcrfeftion  which  remained,  and  that  the 
work  of  grace  which  was  begun,  had  not  changed 
him  more  perfectly. 

When  the  unfandified  complain  of  their  fins, 
it  fhows  the  condemnation  of  their  own  con- 
fciences,  and  that  they  know  themfelves  to  be 
without  any  fincerity  ;  but  it  is  not  thus  with 
the  people  of  God.  With  all  their  imperfec- 
tions, they  are  confcious  of  fome  fincerity.  They 
feel  fome  love  in  the  midft  of  coldnefs  ;  fome 
light  in  the  niidlt  of  darknefs  ;  fome  exercifes 
of  grace,  where  there  is  much  fin  remains.  The 


Serm.  XIIL      the  fame  in  all  ages,  ^59 

cafe  is  fimilar  in  all  the  people  of  God,  who  have 
a  right  to  hope  themfelves  fo  j  for  if  they  do 
not  find  the  reality  of  grace  in  their  hearts,  they 
have  no  right  to  hope. 

Thjs  reprefentation  is  confirmed  by  the  hum- 
ble profeffors  of  experimental  religion  in  our 
own  time.  Fhey  fpeak  of  nmch  fui,  great  dead- 
nels  of  holy  affeftions,  and  (hort  coming  in  du- 
ty ;  but  ftill  they  know,  that  they  have  views 
and  atfedions,  different  both  in  their  nature  and 
their  effects,  from  what  they  once  had.  They 
find  fome  fenfible  love  of  God  and  of  his  lav^' 
and  government.  Some  delight  in  their  duty  j 
fome  very  fincere  defire  to  grow  in  grace  and  a 
holy  conformity  to  God.  They  know  that  the 
duties  of  religion,  that  feafons  of  worftiip  in 
prayer  and  praife,  and  that  the  company  and 
communion  of  the  fincere  difciples  of  Chrifl  are 
pleafant  to  them.  A  confcioufnefs  of  thefe  be» 
ginnings  in  grace  delivers  them  from  a  fervile 
fear  of  the  judgment  to  come.  While  they 
appear  to  themfelves  iefs  than  the  leaft  of  all 
faints  ;  ftill  from  fome  degree  of  confcious  fm- 
cerity,  they  hope,  they  rejoice,  although  fur- 
rounded  with  the  darknefs  of  remaining  fm,  and 
lownefs  in  grace.  It  is  thus,  that  tlie  true  peo- 
ple of  God  often  fpend  the  greateft  part  of  their 
lives,  in  the  intermingled  exercifes  of  holinefs 
and  fin.  God  permits  fuch  a  varied  life,  that 
it  may  be  both  to  themfelves  and  others,  a  con- 
ftant  evidence  for  the  efficience  of  his  grace 
which  is  the  only  and  confl;ant  caufe  of  fpiritual 
light  and  comfort. 

2d.  Although  die  apoflle  believed  in  the 
grace  of  God  to  himfelf,  and  had  no  prevalent 
doubts  of  his  own  fincerity,  he  fiill  felt  himfelf 
burdened  with  great  imperfection  of  heart. 


iSo  Experimental  religion  Vol.  11, 

That  he  felt  fuch  a  remainder  of  fin,  is  learn- 
ed from  the  expreffions  which  he  ufed  in  this 
chapter,  and  many  of  a  fimilar  kind,  may  be 
found  in  his  other  epiflles.  "  For  we  know  that 
the  law  is  fpiritual ;  but  1  am  carnal,  fold  under 
fm. — For  that  which  1  do,  1  allow  not ;  for  what 
I  would  that  do  1  not ;  but  what  I  hate  that  1  do. 
—For  I  know  that  in  me,  that  is,  in  my  flefh, 
dwelleth  no  good  thing. — How  to  perform  that 
which  is  good  I  find  not. — The  evil  which  I 
would  not,  that  1  do. — 1  find  then  a  law,  that 
when  I  would  do  good  evil  is  prefent  with  me. — 
I  fee  another  lav/  in  my  members  waring  again  ft 
the  law  of  my  mind,  and  bringing  me  into  cap- 
tivity to  the  law  of  fin  which  is  in  my  members. 
— O  wretched  man  that  I  am  !  who  fhall  deliver 
me  from  the  body  of  this  death.'* 

The  whole  of  this  defcription  is  mifapprehend- 
ed  by  unfanQified  m.en.  By  the  law  of  the  mind, 
which  is  contrary  to  the  law  of  the  members  ; 
by  his  confenting  to  the  law,  that  it  is  good ; 
and  by  the  good  that  he  would,  they  underftand 
fuch  refolutions  of  amendment  as  they  often 
make,  through  an  alarmed  confcience  ;  and 
therefore  they  fuppofe,  that  when  in  fuch  a  ftate 
of  mind  they  are  as  the  apoftle  was  in  his  bed 
frames.  But  his  ftate  was  far  different.  In  him 
there  was  holinefs  and  unholinefs  alternating  in 
exercife  ;  in  thofe  all  is  unholinefs,  and  their 
beft  frames  are  only  a  ftate  of  reftraint  through 
fear  and  felfifti  motives  Experimental  Chrif- 
tians  of  the  prefent  day,  find  a  ftate  of  mind  fim- 
ilar to  that  which  the  apoftle  describes.  In  the 
midft  of  their  moft  fenfible  love  and  comforts, 
the  bright  view  will  be  fuddenly  intermitted. — 
Darknefs  will  fucceed  light  in  a  manner  they  did 
not  exped. — When  on  the  wing,  and  it  feels  to 
them,  as  though  they  could  rife  and  take  poffeP 


Serm  XIII.     the  fame  in  all  ages,  25f 

fion  of  heavenly  joys  ;  the  attempt  (hows  their 
weaknefs,  for  fome  worldly  lull  intervenes,  and 
the  vifion  of  glory  is  gone. — In  the  midft  of  gra*- 
ciuus  exercifes  and  affedions,  worldly  thoughts 
and  defires,  and  exercifes  which  are  pofitively 
finful,  will  arife,  and  it  caufes  them  great  trouble 
to  refifl:  the  temptation,  that  comes,  either  from 
fome  external  power  or  caufe,  or  fprings  up  from 
the  depravity  of  their  own  hearts. — When  they 
arife  to  take  pofleffion  of  the  Canaan  of  joy  and 
peace  that  is  before  them,  they  find  themfelves 
in  the  wildcrnefs,  and  perhaps  at  the  foot  of 
Sinai,  which  thunders  awfully  in  their  heari:  g. 
Thus  their  light  is  interrupted  by  darknefs  ;  their 
joys  by  fears  ;  their  exercifes  of  faith  by  doubts  ; 
their  mourning  for  fin,  by  fome  powerful  temp- 
tation which  involves  them  again  in  the  for  rows 
of  the  world  and  of  an  evil  conscience  ;  and  the 
Redeemer,  whom  they  fuppofe  to  be  near,  and 
to  be  their  ftrength,  is  gone.  In  his  abfence,  it 
feels  as  though  the  enemy  mufl  overcome  ;  and 
they  have  the  arduous  tafk  through  much  prayer 
and  felf-humbling,  again  to  find  the  I  ord  and 
King,  by  whole  aid  only,  they  can  conquer  the 
world,  the  flcfh  and  the  devil. 

After  they  have  had  favored  feafons,  in 
which  the  day  appeared  clear  and  the  path  plain, 
and  when  they  did  not  apprehend  any  danger, 
their  eyes  are  opened  to  behold  a  mofl  awful 
backfliding  that  is  paft.  They  look  back,  and 
fee  that  they  have  been  away  from  God  their 
ftrength — that  they  have  been  immerfed  in  the 
cares  and  pleafures  of  the  world — have  forgot- 
ten their  communion  with  their  Chriftian  friends 
— in  a  meafure  negleded  and  become  formal  in 
thofe  feafons  of  private  devotion  which  ufed  to 
give  them  ecflatic  delight — and  been  fcarcely 
diflinguifhable    in  their  appearance,  from   the 


262  Experimental  religion  Vol.  11, 

more  regular  part  of  the  unholy  world.  From 
fuch feafons  of  backfliding,  the  children  of  i.oD 
are  often  awaked,  by  feme  great  worldly  afflic- 
tion. When  their  eyes  are  effedually  opened, 
and  their  hearts  gracioufly  relent,  they  can  kifs 
the  rod  which  hath  fmitten  them — adore  the 
covenant  faithfulnefs  which  chaflized  them  back 
to  true  peace — and  they  will  wonder  that  they 
could  have  beenfo  enfnared,  after  they  had  feen 
the  glory  of  the  Lord  to  draw  them  forward  to 
eternal  peace.  Such  accounts  as  thefe  may  be 
heard  from  the  mouths  of  the  people  of  •  od  ; 
and  although  their  hopes  are  not  deftroyed,  they 
are  filled  with  lamentations  over  their  remain- 
ing fm.  And  the  meaning  of  thefe  complaints 
is  fimilar  to  what  Paul  meant,  in  faying  '*  that 
when  he  would  do  good  evil  was  prefent  with 
him."  Alfo,  "  that  he  found  a  law  in  his  mem- 
bers waring  againft  the  law  of  his  mind." —  I  his 
made  him  cry  out,  "  O  miferable  man  that  I 
am  !  who  fliall  deliver  me  from  the  body  of  this 
death." 

3d.  It  Is  next  proper,  that  we  fliould  notice 
fome  experimental  exercifes  of  Paul,  which  he 
hath  ftrongly  expreffed,  in  other  parts  of  his 
writings ;  and  in  which  Chriftians  of  all  other 
ages  are  found  to  accord. 

H  had  a  deep  and  impreflive  fenfe,  that  falva- 
ticn  is  bellowed  by  free  and  fovereign  grace.  He 
faw  that  all  his  duties,  works  and  righteoufnefs, 
without  the  unmerited  mercy  and  forgivenefs  ot 
God  were  of  no  avail  to  forgivenefs  and  falva- 
tion,  and  that  wc  are  juflified  and  pardoned 
through  faith  in  the  Lord  Jesus  Christ.  This 
he  expreifes  in  many  places,  particularly  in  the 
third  chapter  of  the  epiftle  to  the  Philippians. 
Where  recounting  what  he  had  done  while  in 


Serm.  XIII.     the  fame  in  all  ages,  263 

his  natural  temper,  that  he  might  be  righteous 
before  GoId,  he  tells  us,  that  touching  the  right- 
CQufnefs  of  the  law  he  ufed  to  think  hinifelf 
blamelefs.  Bur  he  now  found,  that  what  things 
were  gain  to  him,  in  refpe£i:  of  a  righteoufnefs  of 
his  own,  were  lofs  with  refpecl  to  the  falvation 
that  is  by  Cm  ris  i  .  He  now  found  that  all  this 
righteoufnefs  of  his  own,  ftood  in  the  way  of 
falvation  ;  for  it  prevented  him  coming  to 
C MKisT  by  faith  as  a  poor,  needy,  helplefs  and 
hell'deferving  finner,  who  could  do  nothing  for 
himielf,  without  the  power  of  divine  grace  work- 
ing in  him,  and  making  him  another  creature 
from  what  he  found  himfelf  t©  be. — He  was 
brought  to  count  all  things  but  lofs  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus,  ^nd 
how  often  do  we  find  him  difclaiming  all  wor- 
thinefs,  and  taking  to  himfelf  all  the  blame,  and 
guilt,  and  deferving  of  an  eternal  rejection.  How 
often  do  we  find  him,  admiring  and  adoring  free 
and  fovereign  grace,  in  its  nature,  extent  and' 
richnefs  ! 

I  r  is  thus  with  all  Chriflians.  They  have,  in 
this  matter,  a  fimilar  experience  with  theapoftle. 
One  of  the  truths  mofl  deeply  imprefied  on  their 
fouls,  is  the  neceffity  and  efficacy  of  grace,  of 
free  and  fovereign  grace  !  of  efficacious  and  un- 
deferved  grace  !  of  fanftifying,  as  well  as  of  for- 
giving grace  ! — They  difcard  themfelves — they 
find  death  written  on  all  they  have  done — that 
their  own  righteoufnefs  is  nothing  but  fin  and 
guilt,  and  while  they  depend  upon  it,  an  accufing 
confcience  is  not  removed.  They  find  the  whole 
of  their  own  righteoufnefs  to  have  beeh  but  lofs, 
as  it  refpeds  the  free  and  holy  falvation,  that 
is  in  Chris  i  Jesus  the  Lord,  and  is  received 
by  faith.  All  their  fongs  are  to  free  and  fover- 
eign grace,  and  all  their  hopes  from  this.    Here 


s64  Experimental  religion  Vol.  II. 

alfo,  there  is  a  fimilarity  between  the  experience 
of  the  apoftle,  and  what  hath  been  common 
in  true  Chriftians  of  all  other  ages. 

Also,  in  the  fame  place  he  exprefles  a  deep 
fenfe  how  far  he  fell  ihort  of  the  rule  of  Chrif- 
tian  duty.  *■'  Not  as  though  I  had  already  attain- 
ed, either  were  already  perfeft ;  but  I  f(.>llow 
after,  if  that  I  may  apprehend  that  for  which  I 
am  apprehended  of  Christ  Jesus."  He  believ- 
ed thac  Ci'RisT  had  apprehended  or  called  him 
to  perfect  holinefs — he  now  found  himfelf  filled 
with  an  afHiding  remainder  of  unholy  affedions ; 
ftill  he  determined,  through  gracious  affiftance, 
*'  to  prefs  forward  to  the  mark  of  the  prize  of 
the  high  calling  of  God  in  Christ  Jesus." 

Ht  had  a  deep  fenfe  of  his  own  unworthi- 
nefs,  compared  with  what  he  hoped  that  he  faw 
in  other  Chriftians.  "  Unto  me,  who  am  lefs 
than  the  leaft  of  all  faints  is  this  grace  given." 
— We  are  not  to  fuppofe  that  Paul  was  lefs  emi- 
nent in  grace  than  other  Chriftians ;  indeed  he 
was,  through  the  fovereign  grace  of  God  among 
the  moft  experienced  and  holy  Chriftians.  But 
he  judged  of  others  from  what  he  faw  ;  and 
they  gave  a  vifible  evidence  of  divine  love  flied 
abroad  and  reigning  in  their  hearts.  He  judged  of 
himfelf,  from  what  he  felt ;  and  he  was  confcious 
of  an  inward  fin  and  imperfedUon  that  others 
could  not  fee,  and  therefore  he  honeftiy^faid, 
"  Unto  me  who  am  lefs  than  the  leaft  of  all 
faints." — Herein  he  was  not  fingular.  Modern 
experimental  Chriftians,  who  give  evidence  that 
they  are  fo  indeed,  have  the  fame  humble  feel- 
ings, concerning  their  own  attainments  in  grace. 
They  hope  ;  but  it  is  with  humility.  They  num- 
ber themfelves  with  the  people  of  God  ;  but  it 
is  with  a  feeling  that  they  are  among  the  leaft  in 
the  kingdom  of  Christ.     They  hope  to  have  a 


Serm.  XIII.     the  fame  in  all  ages»  265 

place  in  the  kingdom  of  heaven  ;  ftill  it  appears 
to  them,  that  if  they  come  thither,  they  muft 
and  ought  to  have  the  lowed  manfion  in  glo- 
ry. And  when  they  fpeak  in  this  manner,  it 
is  with  the  feelings  of  fincerity.  We  know  that 
men  may  aifed;  humility  ;  but  where  this  is  affec- 
ted, they  have  more  reafon  to  be  alarmed  than  to 
hope.  There  is  reafon  to  believe,  that,  in  every 
age,  Christ  hath  called  many  to  his  own  fpirit 
of  humility,  and  that  they  feel  themfelves,  even 
while  they  joyfully  hope,  "  to  be  lefs  than  the 
Icafl  of  all  faints."  If  the  unholy  difbelieve  this, 
as  they  often  afFe<3:  to  do,  it  arifes  from  the  pride 
of  their  own  hearts.  They  are  fo  ignorant  of 
humility,  it  is  difficult  for  them  to  believe  that 
it  exifls  in  other  minds. 

Paul  devoted  himfelf  to  the  kingdom  of 
Christ.  He  faid  that  "  neceflity  was  laid  on 
him  to  preach  the  gofpel — that  he  was  willing 
to  fpend  and  be  fpent"  in  preaching  for  the  glory 
of  God  and  the  good  of  men*s  fouls. 

Although  he  was  called  to  be  an  apoflle  and 
a  peculiar  duty  was  devolved  on  him  by  this  call ; 
yet  the  fpirit  which  he  manifefted  in  this  refpe£t, 
was  not  peculiar  to  him  as  an  apoflle,  for  a  de- 
gree of  it  is  felt  by  all  the  children  of  God.  All 
are  not  called  to  the  fame  duties ;  but  all  are 
devoted  to  the  fame  caufe— all  feel  their  obliga- 
tions to  God  and  Christ — all  are  animated  by 
one  common  interefl,  glory  and  fervice  in  the 
honor  of  Christ.  There  have  in  every  age, 
been  many,  who  have  profeffed  the  fame  ani- 
mated defires,  to  be  devoted  to  the  kingdom  of 
God  and  Christ,  and  they  were  found  willing 
to  deny  themfelves — to  deny  all  earthly  pleafures, 
that  they  might  advance  the  kingdom  of  a  blef- 
fed,  a  glorious,  and  a  beloved  Redeemer. 
LI 


s'56  Experimental  religion  Vol.  IT. 

There  is  another  Chriftian  affedion,  which 
was  fo  confpicuoiis  in  the  experience  of  this  em- 
inent apoftle,  who  was  not  only  a  teacher  by  a 
fpecial  call  from  heaven  ;  but  an  example  of 
the  fame  holinefs  which  he  inculcated  on  others, 
that  it  ought  not  to  be  overlooked  in  this  dif- 
courfe. 

His  love  of  the  fouls  of  other  people.  This 
he  manifefted,  by  forfaking  all  other  profpedts 
and  devoting  himfelf  to  promote  the  falvation  of 
fmners.  He  expreffed  it,  in  the  lamentation 
that  he  made  over  his  own  blinded  nation.— ^ 
When  fpeaking  of  their  unhappy  cafe,  and 
the  yearnings  of  his  heart  over  them,  to  defcribe 
it  he  faith,  "  I  fay  the  truth  in  Christ,  I  He  not, 
my  confcience  alfo  bearing  me  witnefs  in  the 
Holy  Ghoft,  that  I  have  great  heavinefs  and  con- 
tinual forrow  of  heart."  This  was  a  natural 
cxpreffion  of  Chriftian  defire,  that  the  fouls  of 
others  might  be  faved.  If  we  read  the  defcription 
through,  it  may  appear  to  be  expreffed  in  high 
wrought  figures  ;'  but  figurative  as  it  may  be,  it 
is  underflood  by  Chriftians.  It  is  often  repeated, 
in  the  urdent  deiires  which  pious  people  have 
for  the  falvation  of  others.  Christ  prayed  for 
fmners,  "  Father  forgive  them,  they  know  not 
what  they  do."  His  people  partake  of  his  Spi- 
rit, and  moft  earneftly  pray  and  ardently  defire 
that  fouls  may  be  faved.  The  unfanftified  know- 
not  the  groanings  of  foul,  that  the  children  of 
God  have  over  them  ;  and  they  often  impute, 
the  prayers  which  are  offered  for  them,  to  fome 
very  evil  motive  or  to  pride.  Thofe  who  know 
the  worth  of  their  own  fouls  ;  and  have  found 
the  infinite  good  of  religion,  and  are  made  be- 
nevolent in  their  difpofition,  cannot  refrain  from 
praying,  "  God  be  merciful  to  my  perifhing  fel- 
low creatures,  which   are  around  me.     I  have 


Serm.  XIII.     the  fame  in  all  ages,  267 

found  by  experience  that  grace  can  fave,  O  let 
its  trophies  be  numberlefs.  Let  other  ungrateful 
ones  be  added  to  thofe,  who  are  already  faved 
as  brands  from  the  burning." — -Herein  the  expe- 
rience of  Chriftians,  in  every  age,  hath  been  of 
the  fame  nature  and  confirms  the  do£lrine  of  this 
difcourfe.  Grace  operating  in  the  heart,  is  in 
all,  of  the  fame  nature.  Time,  place  and  fub- 
jetl  will  not  alter  it.  It  is  the  Spirit  of  C  irist 
breathed  out  anew  from  the  hearts  of  his  people, 
and  proves  the  whole  to  be  a  divine  work. 

This  fimilarity  of  Chriftian  experience,  fhows 
that  it  proceeds  from  a  powerful  and  all-govern- 
ing caufe  which  ads  uniformly  in  the  kingdom 
of  grace  ;  and  that  experimental  religion  hath. 
in  all  ages  been  fimilar,  in  its  nature  and  effects. 
— God  hath  a  common  method  of  difpenfmg  to 
thofe,  whom  he  intends  to  bring  to  his  kingdom 
of  final  glory.  This  uniformity  of  views,  affec- 
tions and  defires,  is  an  evidence,  that  the  profef- 
fors  of  experimental  piety  are  not  enthufiafticaK 
iy  moved.  It  fhows  that  God  hath  a  uniform 
method  of  bringing  finners  into  the  kingdom  of 
his  grace  ;  and  when  this  is  done  they  have  fim- 
ilar exercifes,  in  that  part  of  life,  which  inter- 
venes between  their  effedual  calHng  by  grace 
and  their  departure  to  the  world  of  glory.  En- 
thufiafm  could  not  move  people  fo  uniformly. 
Abfolute  ignorance  or  pride  would  not  be  fo 
confident  in  the  vievvs  and  exercifes  of  different 
perfons.  Men's  unfan6tified  imaginations  are 
always  irregular,  and  generally  overheated  and 
boafting  ;  nor  doth  it  lead  to  humility  and  a  re- 
gular life  of  good  works.  To  find  an  eminent 
apoftle  fpeaking  In  conformity  with  all  the  faintfi 
whofe  lives  are  recorded  before  him  ;  in  ci  n- 
formity  with  the  rcprefentations  of  cur  bleffed 


268  Experimental  religion  Vol.  II. 

Redeemer  ;  and  in  conformity  with  the  de- 
fcriptions,  which  have  been  given  by  an  immenfe 
number  of  pious  and  holy  men  in  the  interven- 
ing ages  ;  is  an  evidence  which  never  can  be 
refuted  for  the  truth  and  rcahty  of  fuch  experi- 
mental exercifes.  Thofe  who  have  them  not, 
ought  by  this  to  be  alarmed  and  tremble  for 
their  own  future  fafety. 

4th.  Both  faints  and  finners  fpeak  of  fm, 
and  allow  that  they  feel  its  influence.  When 
the  unfan£lified  hear  the  people  of  God  fpeak  of 
themfelves  as  great  fmners,  they  think  there  is 
no  difference  in  their  conditions.  It  is  therefore 
a  matter  of  great  confequence  to  give  fome 
rules  for  diftinguifhing  between  the  apprehen- 
llons  of  the  renewed  and  the  unrenewed  on  this 
point.  When  thofe  who  have  no  gracious  affec- 
tions, hear  the  beft  Chriflians  complaining  of 
depravity,  of  hard  hearts,  of  blind  minds  and  of 
rebelling  luffs,  they  are  fometimes  made  fecure, 
thinking  there  is  nothing  in  themfelves  more 
evil  than  Chriftians  lament.  This  improvement 
of  Chriftian  confeffion  is  often  made  by  the  un- 
holy ;  and  fome  of  thofe  who  have  no  feelings 
of  confcience,  when  they  hear  the  people  of 
God  lamenting  paft  barrennefs  and  fm,  think 
from  thence  that  thefe  are  the  worft  of  people, 
who  labor  habitually  under  dreadful  accufations 
o£  confcience  for  fome  hidden  iniquity,  it  is 
therefore  a  thing  of  great  importance,  that  we 
obtain  fome  rules  for  diftinguiffiing  between  the 
views  which  Chriftians  and  the  unfandified  have 
on  this  point.     This  will  next  be  attempted. 

I.  It  is  pure  and  unmixed  fm,  in  the  difpofi- 
tions  of  their  hearts,  of  which  the  unfandified 
are  convided.  They  arc  taught  this  by  the  dic- 
tates of  reafon  and  the  teftimony  of  natural  con- 


Serm.  XIII.      the  fame  in  all  aga,  269 

fcience.  Confcience  bears  a  witnefs,  that  they 
diflike  the  divine  character,  law  and  government. 
They  feel  the  fenfibie  rifings  of  oppofition  to 
divine  holinefs  j  to  the  purity  of  the  law,  and 
the  principles  of  government  in  the  adminiilra- 
tion  of  God.  They  fee  nothing  lovely  in  the 
perfections  and  commandments  of  the  Lord  ; 
and  although  they  are  taught  by  the  dictates  of 
re-v'bn.  that  it  is  fit  the  divine  government  fhould 
be  '  aintained,  there  appears  to  them  no  beauty 
or  excellency  in  the  truth  to  which  they  affent. 

The  true  Chriflian  is  not  eonfcious  of  unmix- 
ed fin.  He  feels  a  fenfibie  love  of  God  and  of 
holinefs,  mingled  with  his  imperfedions,  and  his 
unlawful  attachments  to  the  world.  He  per- 
ceives an  excellency  in  moral  truths  and  duties, 
and  finds  an  unhappinefs  that  he  cannot  attain 
to  perfed  obedience.  The  views  which  he  hath 
had,  of  a  glory  in  God  and  in  the  truth,  furpaf- 
fing  all  mortal  defcription,  helps  him  to  diftin- 
guilh  the  nature  of  religion  and  unholinefs,  and 
makes  him  more  fenfibie  of  his   failure  in  duty. 

2.  Dread  of  puniihment  makes  the  unfandi- 
fied  acknowledge  themfelves  to  be  finhers.  A 
contemplation  of  the  evil  that  is  threatened  to 
the  ungodly,  caufes  their  fear,  and  quickens 
them  to  an  examination,  whereby  they  are  felf- 
condemned,and  dare  not  deny  their  tranfgreffion. 
It  feems  to  them  that  if  they  deny  this  conviction 
of  reafon  and  confcience,  it  will  increafe  the 
guilt  and  punifhment  ;  but  if  condemnation 
could  be  avoided  the  fenfe  of  fin  would  be  gone. 
Whenever  confcience  is  laid  afleep  with  refped 
to  the  confequences,  a  fight  both  of  the  nature 
and  magnitude  of  the  crime  is  loft. 

In  the  cafe  of  the  people  of  God,  who  have 
a  humble  hope  through  forgiving  grace,  the 
ienfe  and  confefiion  of  fin  doth  not  arife  from 


«7*  Experimental  religion  Vol.  II, 

fear.  Fear,  is  in  a  degree  removed  by  a  love  of 
the  commandment  ;  but  on  comparing  them- 
felves  with  a  holy  lavi^giver  and  law,  they  find 
an  unlikenels  for  which  they  are  grieved — an 
imperfetlion  for  which  they  mourn.  That  ap- 
pearance of  excellency,  which  they  have  difcov- 
ered  in  the  nature  and  law  of  God,  enables 
them  to  difcover  their  own  remaining  deformi- 
ty. The  beginning  of  holy  affections  ferves  to 
difcover  both  the  remainder  of  fin,  and  its  turpi- 
tude arid  defert  of  the  juft  anger  of  God.  '1  he 
aftual  exercife  of  holy  affections  ferves  as  a 
new  light,  to  difcover  what  remains  in  the  foul, 
that  is  of  an  unholy  nature  ;  alfo  to  fee  the  bafe- 
nefs  of  every  thing  that  is  unholy.  We  henc  e 
fee  that  the  people  of  God  have  a  more  alHiding 
fenfe  of  remaining  fm,  than  they  had  of  the 
whole  body  of  fpiritual  death  before  its  reigi;ing 
power  was  deilroyed  by  fanQ:ifying  grace  I  he 
remainder  appears  to  them  greater  in  quantity- 
more  evil  in  its  nature — and  more  undefirable 
in  its  qualities  and  effects,  than  a  total  corruption 
did,  before  their  hearts  were  renewed  by  divine 
grace.  They  fpeak  more  feelingly  of  fin  than 
they  ever  did  before.  Hence  they  fee  more  in 
themfelves  that  is  wrong  than  they  ever  did  be- 
fore— have  a  more  affecting  conviftion  of  the 
jultice  of  God  in  their  condemnation — of  the 
imperfedion  of  their  befl  fervices — and  that  for- 
givcnefs  is  a  gift  of  divine  fovereignty.  Hence 
when  they  are  mofl  humbled,  and  mofl  fenfible 
of  fin,  they  hope  m.ofl  clearly,  through  the  free 
and  fanctifying  and  forgiving  grace  of  God. 
They  have  an  ardent  defire  to  be  freed  from  fm, 
and  its  unreafonable  nature  lies  as  a  greater  bur- 
den on  their  minds,  than  the  fear  of  being  pun- 
ifhed  by  the  jufi;ice  of  God.  To  one  a  fear  of 
punifliment  is  the  only  alarming  motive  to  cir-  y 


Serm.  XIII.       the  fame  in  all  ages*  lyi 

cumfpeftion ;  to  the  other,  the  evil  nature  of 
fin  and  the  diflionor  that  is  done  to  God  and  the 
injury  to  his  caufe  is  the  moft  powerful  motive 
to  watch  and  pray.  It  therefore  comes,  that  at 
the  time,  in  which  their  hopes  arife  the  higheft, 
they  have  the  moft  humbling  apprehenfion  of 
being  guilty  fmners  ;  and  that  all  their  hope 
mufi  come  from  the  grace  of  God.  If  we  were 
to  add  to  that  fenfe  and  convidion  of  fin,  which 
is  felt  by  the  unfanftified,  a  defpair  of  any  deliv- 
erance ;  it  would  produce  a  remorfe,  which  will 
be  a  principal  ingredient  in  the  punifhment  of 
the  ungodly.  But  the  apprehenfion  of  unwor- 
thinefs  and  a  juft  defert  of  being  forever  rejected, 
which  is  felt  by  the  people  of  God,  will  remain 
with  them  forever,  even  after  they  come  to  the 
manfions  of  eternal  peace.  They  will  then 
know  themfelves  to  be  delivered  from  fin  ;  at 
the  fame  time  will  be  fenfible,  that  their  ftate 
in  glory  is  to  be  wholly  afcribed  to  unmerited 
mercy. 

3.  The  fin  which  the  unfandified  confefs, 
when  natural  confcience  accufes  them,  is  exer- 
cifes  of  pofitive  difobedience.  The  conimiffion- 
of  aftual  iniquity  is  what  burdens  their  con- 
fciences  and  makes  them  fear  ;  but  they  have 
very  little  fenfe,  of  the  guilt  there  is  in  omitting 
the  important  duties,  which  we  owe  to  God  and 
men.  They  feel  guilty  and  may  allow  them- 
felves to  be  finners  for  pofitive  exercifes  of  enmity 
to  God  and  his  government ;  but  ha\^e  little 
fenfe  of  fin  in  the  omiflion  of  loving  him  with 
their  whole  heart,  ftrength  and  mind.  Through 
all  their  fecure  life,  the  want  of  love  to  God, 
and  of  devotion  to  his  fervice  hath  never  afflicted 
them  as  a  fin.  They  have  not  feen  him  to  be 
glorious  and  deferving  of  love  ;  and  therefore  an 
inordinate  affccHonto  the  creatures,  hath  not  ap- 


272  Experimental  religion  Vol.  II, 

peared  to  them  to  be  a  grievous  tranfgreffion. 
They  have  felt  no  guilt  in  ferving  the  creatures, 
more  than  they  have  ferved  CioD  ;  none  in  look- 
ing to  them  with  a  confidence  for  proteftion  ; 
none  in  their  thoughts  being  engroffed  by  earthly 
objecls,  to  the  exclufion  of  more  divine  confid- 
erations  ;  and  the  fin  of  idolatry  which  is  charge- 
able on  all  fmful  creatures,  they  have  not  perceiv- 
ed to  be  in  themfelves.  Perhaps  they  have  felt 
guilty  for  profanenefs :  but  not  for  omitting  pray- 
er.— Perhaps  for  defrauding  their  neighbors  ;  but 
not  for  the  want  of  loving  them  as  they  love 
themfelves.  We  may  go  through  the  whole 
law  of  duty  and  apply  the  fame  remarks.  It  is 
fms  of  commiffion  and  not  of  omiffion  which 
burden  the  confcience  and  extort  the  confeflion 
of  unfanftified  perfons,  that  they  are  linners. 

It  is  far  different  with  the  people  of  God,  in 
whofe  hearts  a  gracious  work  of  fandifieation  is 
begun.  Their  hearts  are  changed — their  tafte 
is  rectified — the  ftandard  by  which  they  judge 
of  truth  and  duty,  of  obedience,  fin  and  guilt  is 
new,  and  wholly  different  from  what  it  once  was. 
Further,  they  have  n£w  defires  and  feel  carried 
out  from  themfelves.  They  look  with  a  new 
kind  of  difcernment,  and  can,  without  felfifh  pre- 
judices bring  themfelves  in  contemplation,  into 
the  prefence  of  God  and  his  law,  and  before  his 
bar.  They  fee  that  the  omiflion  of  duty,  flows 
from  the  fame  heart  as  the  commiffion  of  crimes 
— that  thofe  who  do  not  love  God  fupremely, 
if  a  fuitable  temptation  to  enfnare  be  offered,  will 
actually  hate  and  refill  him  in  the  mofl  fenfible 
manner.  The  want  cr  omiflion  of  a  holy  tem- 
per, doth  therefore  appear  to  them  to  be  the  foun- 
tain from  which  all  a£tual  crimes  proceed.  They 
further  fee,  that  their  own  prefervation  from 
crimes,  fo  far  as  it  depended  on  the  motives  by 


Scrm.  XIII.      the  fame  in  all  ages.  273 

which  they  were  aftuated,  was  of  a  felfifti  nature 
and  fource.  Therefore  they  can  impute  no  in- 
nocence to  themfelves,  on  this  account.  They 
fee  the  infinite  excellency  and  worthinefs  of  God; 
and  therefore  the  omiflion  of  duties,  which  are 
due  to  him  and  to  his  law,  do  henceforward  ap- 
pear to  be  crimes,  flowing  from  the  fame  foun- 
tain and  partaking  of  the  fame  immoral  nature 
as  the  moft  flagrant  fms  of  commiflion.  Ihey 
therefore  confider  the  omiflion  of  duty  which 
they  owe  to  God,  as  fm  of  the  word  nature  and 
confequences.  When  they  fpeak  of  remaining 
lin  with  which  they  are  burdened,  this  doth  not 
always  mean  pofitive  exercifes  of  oppofition  to 
God  ;  but  often,  and  perhaps  moft  commonly 
a  want  of  that  fmcere,  ardent  and  affedionate 
love  and  obedience,  which  they  know  to  be  due 
to  his  infinite  excellency.  They  feel  unworthy 
and  guilty,  for  not  having  a  more  fervent  love, 
a  ftronger  faith  and  a  deeper  repentance  and 
mourning  for  fm.  Even  the  weaknefs  of  their 
faith  appears  to  them  as  a  greater  evil  than  all 
crimes  did  in  their  unfan£lified  fl:ate.  Hence, 
while  they  have  fome  fenfible  exercife  of  love  and 
faith,  they  find  themfelves  to  be  infinitely  unde- 
ferving  and  guilty;  and  this  they  freely  confefs 
and  humbly  lament  before  God.  As  an  increafe 
of  grace  purifies  their  Ypiritual  fight,  they  con- 
tinually perceive  new  evils  in  themfelves,  new 
commiflions  of  fm,  and  new  omiflions  of  duty, 
which  were  never  before  difcovered.  The  Spirit 
of  Ood  aflifts  them  progreflively  to  fee  more  of 
themfelves,  and  unveils  the  hidden  iniquity  of 
the  heart,  which  is  not  in  the  leafl;  conceived  by 
the  unfanftified.  This  God  doth  that  they  may 
come  to  repentance  and  approach  flowly  towards 
the  promifed  perfection.  It  appears  therefore, 
that  when  the  unholy  hear  Chriitians  fo  fenfiblv 
M  m 


474  Experimental  religion  Vol.  Kl. 

complaining  of  fin,  inflead  of  thinklng'tlleir  own 
ftate  to  be  as  good  as  the  people  of  God,  they 
ought  to  be  alarmed  by  their  ignorance  of  tKem- 
felves. 

.4.  The  unholy  are  not  in  the  Habit  of  coitl- 
paring  their  own  hearts  and  praftice  to  the  law  of 
God.  As  they  live  without  God,  fo  they  live 
without  his  law  in  the  world.  Have  little  fenfe 
of  obligation  ;  of  a  rule  of  duty  ;  or  that  there 
IS  any  thing  more  to  be  done  than  to  live  and 
enjoy  themfelves  and  the  world.  In  this  ftate 
it  is  not  pollible  for  them  to  know  much  of 
themfelves  ;  and  their  fm  is  of  courfe  hidden 
from  their  fight.  It  is  only  fome  great  crimes, 
or  fome  dreadful  outbrealdngs  of  heart  againft 
God  whish  they  notice.  When  thefe  are  felt, 
confcience  is  terrified,  and  they  own  themfelves 
to  be  fmners.  But  there  is  no  poffibility,  that 
with  that  kind  of  fight  which  they  pofTefs  and  in 
their  carelefs  flate,  they  fhould  have  any  know- 
ledge of  the  number,  greatnefs  and  perpetual 
flow  of  fm,.  which  is  in  their  hearts.  They  do 
not  know  themfelves — they  do  not  ufe  the 
means  to  know  themfelves — they  do  not  read 
the  conimandment  with  felf- application  ;  or 
iperhaps  they  do  not  read  it  at  all ;  and  how  in 
fuch  a  cafe,  can  they  know  themfelves  to  be  fin- 
ners  ?  When  they  are  fpeaking  or  thinking  of 
themfelves  or  others,  they  fpeak  and  think  in 
ignorance.  Through  the  hardnefs  of  their  hearts, 
the  blindnefs  of  their  minds,  and  the  flupidity 
and  careleflhefs  of  their  flate  ;  the  awful,  foleran 
and  eternal  ftate  of  obligations  and  rewards  is 
hidden  from  their  view.  They  fay  and  think 
nothing  with  knowledge  on  the  fubje6t.  All 
is  the  darkncfs  and  ignorance  of  unholy  minds. 


Sern;- XIIl.     the  fame  in  all  ages.  zy^ 

going  down  to  death.     Prefumingly  they  judg^ 
Oiings,  of  which  they  are  utterly  ignorant.        '" 

It  is  not  thus  with  the  people  of  God.  They 
have  a  tafte  and  relifh  for  truth,  and  a  love  of 
GoD*s  character  and  law.  Ihey  have  formed 
a  habit  of  confuhing  the  commandment ;  and  o£ 
viewing  their  whole  character  in  the  light  of  its 
precepts.  They  confider  themfelves  refponlible 
for  all  their  thoughts,  words  and  actions ;  and 
that  each  one  is  evidence  of  being  in  a  (late  of 
life  or  death.  Thus,  the  multitude  and  greatnefsj 
of  their  fins  is  in  fome  meafure  difcovered,  and 
they  find  themfelves  to  be  exceeding  fmful  and 
far  greater  tranfgreiTors  than  was  pefiible  to  be 
known  in  a  flate  of  fecurity.  When  the  unho- 
ly and  unfandified,  are  furprized  to  hear  Chrif- 
tians  complaining  fo  much  of  fm,  they  ought 
to  confider  their  own  criminal  negled,  and  that 
the  little  fenfe  they  have  of  their  own  fin,  arifes 
from  not  comparing  themfelves  with  the  rule  of 
duty  which  hath  been  given  by  God  himfelf. 

The  obfervations  which  have  been  made  on 
this  point,  will  give  fome  afTiftance,  in  diltinguifh- 
ing  between  the  apprehenfions  of  indv/elling 
fm,  that  are  entertained  by  the  people  of  God'^ 
and  by  thofe  who  are  unrenev/ed  and  in  genera! 
fecurity. 

Let  not  fmners  thnik  themfelves  fafe  becaufe 
they  hear  Chridians  complaining  of  more  fin 
than  they  perceive  in  themfelves.  Let  them  not 
think  that  thofe  whofe  confciences  are  fo  tender, 
and  who  examine  themfelves  fo  faithfully,  and 
thereby  become  fenfible  of  their  own  imperfec- 
tion, are  more  evil  than  ethers. — Let  them  not 
think  themfelves  good,  becaufe  they  have  Jittie 
fenfe  of  being  evil.— Neither  let  them  imaging 
that  the  fenfe  of  indwelling  fin,  that  is  had  by 


1/6 


Experimental  religion  Vol.  II. 


the  people  of  God  is  fimilar  to  the  accufation 
of  their  own  confciences,  and  thereby  be  pre- 
vented from  an  anxious  en^agednefs  to  efcape 
the  danger  of  their  prefent  ilate. 

If  they  were  fenfible  of  great  indwelling  fm, 
or  utter  deficiency  in  duty,  and  many  crimes  of 
heart  and  life,  continually  taking  place  againft 
God,  their  cafe  would  be  more  hopeful  than  it 
now  is.  We  fhould  then  begin  to  number  them 
among  the  Tick,  who  are  fenfible  that  they  have 
fome  need  of  a  phyfician. 

It  is  pure  and  unmixed  fm,  without  any  de- 
gree of  holinefs,  for  which  the  fmner's  confcience 
accufes  him. 

The  Chriftian  complains  of  remaining  fm,  but 
it  is  mixed  with  fome  fenfible  and  joyful  exer- 
cifes  of  love  and  delight  in  God,  in  the  law,  and 
in  his  own  duty.  It  is  the  weaknefs  of  his  faith 
and  love  that  afRi£t  and  make  him  think  himfelf 
the  chief  of  fmners. 

It  is  a  dread  of  punilhment  which  makes  the 
unfandified  acknowledge  themfelves  to  be  the 
chief  of  finners ;  and  if  a  fear  of  God's  anger 
were  removed,  they  would  think  little  more  of 
their  being  tranfgreifors. 

A  LovK  of  the  truth  is  what  makes  Chriftians 
difcerning,  and  opens  their  eyes  to  fee  themfelves 
full  of  evil,  and  infinitely  fhort  of  the  duty, 
which  they  owe  to  God. 

Sins  of  commiflion,  are  what  burden  the  con- 
fciences of  tranfgreifors.  They  feel  a  pofitive 
enmity  to  the  truth  ;  but  fee  little  fin  in  a  want 
of  love  to  God.  But  the  Lord's  people  fee  the 
fin  and  guilt  of  omiffion  in  their  whole  lives,  and 
that  they  have  come  iliort  and  arc  guilty  enough 
in  their  befl  fervices,  to  cut  them  off  forever,  if 
the  Lord  were  not  a  God  of  infinite  grace. 


Serm.  XIII.     the  fame  in  all  ages,  277 

They  are  delighted  with  their  duties  of  worftiip 
as  the  means  of  finding  God  ;  but  not  fatisfied 
with  them,  as  having  been  performed  with  due 
fpirituality  and  devotion,  and  they  condemn 
ihemfelves  for  the  fm  of  their  mofl  holy  things. 

The  finner  doth  not  compare  his  whole  na- 
ture, temper  and  practice  with  the  divine  law, 
and  is  therefore  ignorant  of  all  his  fins,  except  a 
few  very  outbreaking  enormities. 

Tiih  Chriflian  compares  every  thought,  word 
and  aftion,  with  the  divine  commandment,  and 
finds  himfelf  deficient  and  guilty  in  the  whole. 
He  cannot  find  holinefs  in  himfelf,  without  a 
mixture  of  fin. 

Thus  there  is  an  elTential  difference  between 
the  Chriftian's  apprehenfions  of  indwelling  fin, 
after  he  hopes  that  grace  hath  begun  to  reign  j 
and  the  accufing  confciences  of  the  ungodly.— 
They  fee  fin  with  a  different  kind  of  fight — they 
judge  of  it  with  different  hearts — they  fear  and  la- 
ment it  from  different  motives — and  the  fight  hath 
different  effects  on  their  difpofitions  and  praftice. 
One  is  filled  with  grief,  mourning  and  felf-loath- 
ing  ;  the  other  with  fear,  when  the  convi6lion  is 
urged  upon  them.  One  is  purified  ;  the  other, 
if  this  conviction  be  refilled,  is  hardened  and  is 
foon  to  fink  into  deeper  fecurity.  One  attends 
to  the  vifible  duties  of  religion  with  love  and  de- 
light J  the  other  merely  through  fear,  and  when 
this  is  gone,  he  foriakes  religious  fervices.  One 
finds  a  pleafure  in  confeffing  his  fins,  and  in 
thinking  himfelf  lefs  than  the  leafl  of  all  faints  ; 
the  other,  though  convinced  of  fin,  and  con- 
ftrained  through  terror  to  own  himfelf  a  tranf- 
greffor,  finds  his  pride  mortified  in  making  the 
confefTion.  It  is  through  the  influence  of  terror 
that  he  confelfes  the  truth,  and- he  tremblingly 


lyS  Experimental  religion  Vol.  I|, 

0>\^ns   that  which  he  ^oul^  deny  if  f^ar  w^c^ 
removed. 

By  a  very  lengthy  confideration  of  this  fubjeclj 
we  find  fomething  of  the  nature  of  experimental 
religion,  as  diftinguifhed  both  from  formality  and 
enthufiafm.  Enthufiafm  is  inconliant  in  it§ 
opinions,  feelings  and  pra6lices.  Enthufiafts 
may  agree  to  be  warm  in  religion  ;  but  they  do 
apt  agree  in  their  apprehenfions  of  God  and  the 
truth  ;  nor  in  the  nature  of  that  evidence,  by 
which  men  may  determine  themfelves  entitled  to 
falvation.  -^t  all  times,  the  kind  of  reigning  fu, 
perdition  and  enthufiafm,  depends  on  circum- 
IJances ;  but  true  religion  depends  on  the  eternal 
and  immutable  nature  of  God,  and  of  his  law, 
and  the  principles  of  his  government.  One  there- 
fore is  varying  and  paflionate  ;  the  other  fixed 
a^d  affectionate.  One  hath  fixed  rules  for  a 
good  life  ;  the  other  makes  great  profeflions, 
without  being  good  at  all.  One  judges  and 
afts  by  rules  drawn  from  the  word  of  God  ;  the 
other  from  prefent  feelings  and  imaginary  im^ 
pulfes,  which  may  proceed,  even  from  the  un- 
detected corruption  of  their  own  hearts.  Super^ 
(tition  draws  its  motives  from  a  regard  to  felf ; 
true  religion  from  a  regard  and  love  to  the  glory 
of  God.  Enthufiafm  feeks  felf-advancement  j 
religion  makes  men  humble  that  they  may  ad- 
vance the  glory  of  God  by  obedience. 

TfiE  view  which  we  have  taken,  of  the  nature 
of  experimental  religion  and  its  uniformity,  in 
all  ages,  ought  to  alarm  thofe  perfons  who  deny 
its  reality.  There  is  a  cloud  of  witnefles  againft 
them.  CfiRiST  himfelf  is  a  witnefs  againft 
them,  in  all  the  defcriptions  which  he  gave  of 


oerm.  XIII.      the  fame  in  all  ages.  279 

true  and  evangelical  piety.  The  ancient  faints, 
who  lived  before  the  time  of  Chrisi  are  witnef- 
fes  againft  them. — The  apoftles  and  primitive 
Christians  witnefs  againft  them,  for  all  thefe 
fpeak  of  a  work  of  the  law  on  the  mind,  and  of 
the  power  of  gofpel  grace  in  fanftifying  and 
giving  fpiritual  comfort  to  the  foul. — In  every 
age  of  the  Church,  fmce  the  time  of  Christ 
there  have  been  a  cloud  of  witneffes  for  the  real- 
ity of  that  kind  of  experimental  religion,  which 
hath  been  defcribed  in  this  difcourfe,  as  agreeing 
with  the  experience  of  Paul. — Doth  it  not 
then  become  thofe,  who  think,  that  all  profef- 
fions  of  fpecial  Chriflian  experience  are  a  delu- 
fion,  thoroughly  to  examine  the  point ;  left 
ihey  be  found  rejeding  the  truth  as  it  is  in 
C i-iRisT  Jesus.  It  is  eafy  now  to  deny,  to  ridi- 
cule, and  to  put  to  pain,  for  a  ftiort  feafon,  the 
hearts  of  thofe  who  believe  themfelves  fincere  ; 
but  it  will  be  impoflible,  favingly  to  experience 
the  truth,  when  the  day  of  grace  is  paft.  The 
cafe  of  thofe  is  dreadful,  who  fin  away  the  day 
of  admonition  and  repentance.  If  they  miftake, 
they  miftake  and  are  miferable  forever.  If  they 
hear,  believe  and  obey,  they  are  blefled  forever. 
May  all  who  read  be  of  this  blefled  number. — 
Amen, 


m^'^ 


^^r*. 


SERMON   XIV. 


The  gofpel  of  Christ  is  not  after  man. 


GALLATIANS    I.    10,   II,  12.  _,    - 

»        For  if  I  yet  pleafed  men^  I  Jhould  not  he  the        > 

fern)ant  of  Christ. 
But  I  certify  to  you,  brethren,  that  the  gofpel  which 

was  preached  of  me  is  not  after  man. 
For  I  neither  received  it  of  man,  neither   was  I 
taught  it,  but  by  the  revelation  of  Jesus  Christ. 

AS  the  principal  defign  of  the  apoftle,  was 
to  correft  fome  errors  into  which  the  Gal- 
latian  Church  had  fallen,  thereby  departing  from 
the  faith  and  practice  in  which  he  had  inftrucled 
them  ;  he  begins  his  epiflle  with  averting  the 
divine  origin  of  the  gofpel,  and  warns  them, 
though  men  or  angels  fhould  teach  another  goii 
pel,  not  to  receive  it.  In  doing  this,  he  did  not 
pretend  to  exalt  himfelf  or  his  own  reafon  as 
being  better  than  the  reafon  and  judgment  of 
other  men  ;  but  gives  the  whole  glory  to  God. 
To  fiiow  that  the  glory  belonged  to  God,  he 
N  n 


» 


Sf 


.A  l3     aT  «  .  }S^% 


282  The  go/pel  of  Chrlji  Vol.  11. 


fays  that  the  gofpel  which  he  taught  was  not 
after  man.  It  was  not  fuch  as  the  reafon  of  any 
man  would  contrive,  and  therefore  above  his 
own  invention  ;  alfo,  that  it  was  not  fuch  as  the 
heart  of  any  man  would  love,  unlefs  fpiritually 
fanclified  by  a  holy  influence  from  above.  There- 
fore, not  having  either  ftrength  of  reafon  or 
goodnefs  of  heart  naturally,  to  inftruft  them  as 
he  had  done,  it  never  could  have  happened,  un- 
lefs he  had  been  divinely  called,  and  furniflied 
and  made  willing  by  the  mighty  power  of  God. 
If  we  allow,  that  he  was  thus  called,  enabled  and 
made  willing  by  the  efficacious  grace  of  God,  it 
proves  the  very  point  which  he  wiflied  to  eftab- 
lifii.  That  his  gofpel  was  not  after  man, — not 
from  himfelf — not  a  human  in\'€ntion  received 
from  any  other  man  ;  but  from  the  revelation 
and  grace  of  God.  He  further  fays,  that  the 
gofpel  is  fo  far  from  being  after  the  natural  dif- 
pofitions  of  men,  that  it  is  impoffible,  at  the 
fame  time,  to  gratify  thefe  and  to  be  a  faithful 
fervant  of  Jesus  Christ.  "  For  if  I  yet  pleafed 
men  I  fliould  not  be  the  fervant  of  Christ." — 
i\nd  experience  hath  always  proved  what  is  here 
aiTerted;  that  it  is  impofiible  to  be  faithful  to 
Christ,  and  by  the  fame  means  to  pleafemen. 
Ihe  truth  faithfully  delivered  will  reprove  them, 
— alarm  their  confciences — forbid  their  fmful 
indulgences, — and  put  them  under  uneafy  fears 
and  reliraints.  It  is  natural  to  be  difpleafed 
with  thofe  who  are  the  caufe  of  pain,  even  when 
they  are  in  the  faithful  and  confcientlous  dif- 
charge  of  their  duty. — Nothing  will  prevent 
fome  degree  of  this  prejudice  in  unholy  minds, 
but  a  lively  fear  of  eternal  death,  and  a  fenfe 
of  their  prefent  and  immediate  expofure  to  it. 
In  fuch  cafes,  they  become  willing  to  hear,  for 
the  fake  of  efcaping  mifery,  and  feel  thofe  to  be 


Serm.  XIV.        is  not  after  man.  283 

mofl;  their  friends  who  tell  them  the  truth  with 
the  greatefl  plainnefs. 

In  further  difcourfing  from  thefe  verfes,  I 
ihall  principally  enlarge  on  thofe  words — "  The 
gofpel  which  was  preached  of  me,  is  not  after 
man  ;  neither  received  1  it  of  man." 

In  thefe  words  the  apoftle  appealed  to  the 
moral  nature  and  tendency  of  the  gofpel,  and  of 
the  doftrines  and  duties  which  it  contains,  as 
evidence  that  it  was  not  of  human  invention,  but 
mufl:  come  from  God  himfelf.  This  is  a  very 
important  truth,  and  I  am  perfuaded,  that  the 
more  it  is  confidered  the  more  clearly  it  will 
appear,  that  the  gofpel  of  our  Lord  Jesus 
Christ  hath  a  divine  origin,  in  the  power,  wif- 
dom  and  grace  of  God,  moft  wonderfully  dif- 
played  j  and  that  without  this  caufe,  it  never 
could  have  been  publilhed  and  received  by  man- 
kind. I  do  not  mean  at  prefent  to  argue  thi;-^ 
from  the  miraculous  evidence  of  divine  truth  ; 
but  from  the  moral  nature  of  the  gofpel,  the 
doftrines  it  contains,  and  the  duties  which  it  en- 
joins. Neither  would  any  confiderable  number 
of  men,  ever  have  received  this  fcheme  of  truths 
if  they  had  not  been  led  to  it  by  the  fandifying 
power  of  divine  grace,  which  is  a  revelation  of 
Jesus  Christ  in  the  foul,  entirely  different  from 
any  attainments  of  human  reafon,  while  the 
heart  remains  unfandified  by  the  power  of  the 
Holy  Spirit. 

I  WILL  endeavor  to  illuftrate  what  I  intend  in 
a  number  of  particulars. 

I.  The  doctrine  of  divine  fovereignty,  is  nor. 
after  men,  or  according  to  their  natural  difpofi» 
tion,  nor  could  it  have  been  received  from  that 
difpofition,  which  all  appear  originally  to  poffefs. 


ii4  7hegofpel  of  Chrijl  Vol.  II. 

AVhoever  underftands  the  gofpel  fcheme  of 
falvaiion,  mufl  be  fenfible  that  it  ftands  wholly 
upon  divine  fovereignty.  God  is  reprefented 
ading  fovereignly  in  determining  that  any  fhall 
be  laved— -in  appointing  to  whom  he  will  extend 
his  grace — in  the  manner  and  the  time  when 
this  Ihall  be  done — and  in  defining  the  obliga- 
tion of  creatures,  and  the  duties  they  fliall  per- 
form. This  is  not  only  afierted  as  a  realonable 
doclrine  in  fpeculative  belief ;  but  to  be  faved 
the  heart  muil  accord  with  it,  fo  that  thole  who 
Are  redeemed  by  this  gofpel,  do  chufe  the  Lord 
to  be  a  fovereign. — They  delight  in  his  abfolute 
fupremacy— -their  fenfe  of  fafety  and  happinefs 
ftand  on  this  truth,  and  they  do  not  wifh  happi- 
nefs  in  any  other  way.  But  this  is  not  after 
man,  nor  was  it  ever  originally  received  from 
fallen  men.  Men  chufe  to  be  fovereign  them- 
felves,  and  have  a  natural  preference  to  their 
own  wills,  above  the  will  of  any  other  being. 
We  find  this  to  be  a  natural  difpofition  in  old 
and  young,  high  and  low,  rich  and  poor  ;  and 
when  from  any  external  circumflances  they  are 
neceflitated  to  fubmit,  they  confider  the  necefTity 
as  an  evil.  This  forced  fubmiflion  to  the  provi- 
dence of  God  Almighty  alters  not  the  cafe  ;  for 
in  fuch  inftances,  they  confider  fubmiflion  as  an 
evil.  We  know  that  there  are  fome  who  are 
brought  to  exercife  a  fubmiflion  on  other  prin- 
ciples, and  in  a  manner  happy  for  themfelves  ; 
but  all  fuch  are  ready  to  acknowledge  that  it 
was  given  to  them  by  the  grace  of  God,  and  is 
not  after  their  own  natural  hearts. 

I  THINK  every  candid  perfon,  who  knows 
his  own  original  difpofition  and  hath  difcreetly 
6bferved  human  nature,  mud  allow  that  this 
iubmifiion  to  divine  fovereignty  in  all  thing* 
that  relate  both  to  this  and  the  life  that  is  to 


Serm.  XIV.        is  not  after  man,  285 

con.e,  is  not  after  man.  Alfo,  that  a  fcheme  oi 
truth  to  which  this  doftrine  is  fo  effentiai  a  pillar, 
couid  not  have  been  received  from  any  one,  or 
frt-Hi  any  combination  of  men,  who  heartily 
delighted  in  it ;  unlefs  their  minds  v\  ere  changed 
by  i  he  power  of  divine  grace.  If  changed  by 
the  power  of  divine  grace,  this  is  not  at^er 
men,  but  from  God  ;  and  if  not  changes  by 
divine  grace,  they  never  could  have  alfented  and 
endeavored  to  enforce  on  others,  fuch  a  fcheme 
ot  ivith,  and  fuch  a  method  of  being  happy.  If 
they  might  polTibly,  through  the  power  of  ra- 
tional conviftion,  go  fo  far  as  to  allow,  that  fub- 
miffion  to  the  abfolute  fovereignty  of  the  divine 
wiiris  right  ;  ftill  they  never  would  go  farther,  '^^t^ 
as  this  gofpel  doth,  and  inform  us,  that  this  is 
the  higheft  happinefs  of  creatures.  A  fubmiffion 
to  abfolute  fovereignty,  even  in  God  himfelf, 
is  the  laft  thing  which  a  fmfal  heart  yields. — - 
There  may  be  the  fubmiffion  of  neceffity — there 
may  be  a  pretended  and  hypocritical  fubmiffion, 
in  order  to  avoid  a  greater  evil  ;  but  a  finner 
never  yields  a  peaceful  fubmiffion.  This  is  not 
after  man,  nor  is  it  received  of  man  ;  and  to  con- 
fent  to  it,  there  muft  firft  be  a  revelation  of 
divine  truth  in  the  gofpel,  and  a  revelation  of 
divine  grace  in  the  heart. 

2.  That  weanednefs  from  the  world,  and 
del  ivation  of  a  fupreme  happinefs  from  invifible 
things  feen  by  faith,  which  the  gofpel  direfts  and 
enjoins,  is  not  after  men  ;  nor  could  it  ever  have 
been  received  from  men,  unlefs  they  were  divine- 
ly taught  by  God,  either  in  their  own  experi- 
ence, or  as  infpired  inflrudors  of  the  world. 

For  the  truth  of  this  obfervation,  I  may  alfo 
appcnl  to  what  we  have  feen  and  felt.  There 
:^  no   clafi'^of  perfons — m.en  in  no  condition. 


286  The  go/pel  of  Chrift  Vol.  IL 

appear  naturally  and  fpontaneoufly,  to  look 
for  their  fupreme  happinefs  to  the  things  of  an 
invifible  world  ;  or  to  be  denied  to  the  things 
of  this  world,  in  that  manner,  which  the'''gofpel 
requires. — The  youngeft  a£lors  go  to  the  world 
for  happinefs.  The  longer  they  continue  in  it, 
the  more  naturally  their  views  are  turned  this 
way,  and  even  difappcintments  and  afHidions 
will  not  cure  the  evil.  We  do  not  fee  men  na- 
turally coming  on  the  ftage  of  action,  with 
fuch  a  faith  in  invifible  things,  as  makes  them 
real  and  happifying  to  the  mind ;  but  it  is  quite 
the  contrary.  Their  appetites  carry  them  away 
from  all  confideration  of  futurity,  while  they 
are  feeking,  indulging,  and  loving  prefent  things ; 
and  the  longer  they  experience  the  world,  even 
with  all  the  forbidding  circumftances  attached 
to  it,  the  more  difficult  it  becomes  to  be  thus 
denied. 

If  to' the  reprefentation  now  made,  it  be  ob- 
jefted,  that  there  are  thofe,  who  apparently 
exercife  this  felf-denial,  and  look  to  the  the  invi- 
fible world  and  to  an,  invifible  God  as  their 
portion  ;  I  need  only  to  anfwer,  that  all  fuch 
will  really  yield  me  the  point  of  truth  which  I 
wifli  to  confirm.  All  fuch  will  readily  own,  that 
the  gofpel  which  hath  changed  and  given  them 
new  views,  new  defires,  new  pleafures,  hopes 
and  cxpeftations,  is  not  after  men  in  any  fenfe. 
Nor  after  or  like  to  their  own  original  defires 
and  feelings  ;  but  that  when  they  were  infinite- 
ly unworthy,  they  received  a  new  temper  by  the 
fovereign  and  fanftifying  grace  of  God,  and  that 
they  did  not  receive  it  after  the  wifdom  of  men, 
nor  according  to  the  way  in  which  they  had 
propofed  to  themfelves  to  be  faved  from  the 
wrath  to  come. 


Serm.  XIV.        is  not  after  man.  287 


Among  thofe  who  are  not  willing  to  make 
this  acknowledgment,  we  do  not  find  a  difpofi- 
tion  to  be  denied  to  the  pleafures  and  interefts 
of  the  world  ;  nor  a  natural  difpofition  to  look 
to  another  world  to  which  the  gofpel  calls  us, 
for  their  fupreme  portion  of  good.  It  is  there- 
fore, not  fuppofeable  thau  any  man  or  combina- 
tion of  men,  could  be  fo  friendly  to  this  gofpel, 
as  to  offer  and  urge  it  on  the  acceptance  of  man- 
kind ;  unlefs  taught  it  by  their  own  experience 
from  divine  grace  ;  or  by  revelation  through 
the  power  of  the  Almighty,  that  they  might  be- 
come inflrudtors  of  their  perifhing  fellow  men, 
m  things  which  it  is  of  infinite  importance  for 
them  to  know.  Paul  had  received  the  gofpel 
in  both  thefe  ways  ;  by  an  eminent  degree  of 
fan£lification,  fo  that  his  own  daily  experience 
taught  him  it  was  from  God  ;  alfo  by  a  fpecial 
infpiration  that  he  might  be  the  inflruftor  of  man- 
kind unto  eternal  life. 

3.  The  meeknefs,  humility,  and  low  opinion 
of  ourfelves  compared  with  others,  which  the'gofr- 
pel  enjoins  and  makes  necefTary  evidence  of  our 
belonging  to  Christ,  are  not  after  men — not 
agreeable  to  the  natural  difpofition  of  the  world  ; 
nor  could  thefe  truths  have  been  received  from 
men  in  their  natural  and  unholy  (late,  without 
the  fpecial  interpofition  of  the  power  of  Almigh- 
ty grace. 

The  evangelical  precepts  on  this  point  arc 
many.  There  is,  firfl,  the  example  of  Christ 
himfelf  the  great  head  of  the  Church,  wafhing 
his  difciples'  feet,  and  after  he  had  done  it,  fay- 
ing, "  know  ye  what  I  have  done  to  you  ?  Ye 
call  me  mafler  and  Lord  :  and  ye  fay  well,  for 
fo  I  am.  If  1  then  your  Lord  and  mafter,  have 
-vafhed   your  feet  ;  ye   alfo  ought  to  wafh  one 


¥ 


y^^.4 


a8€  The  go/pel  (fChriJi.  Vol.  IL 

anc)ther*s  feet.  For  I  have  given  you  an  ex- 
ample that  ye  ihould  do  a?  I  have  done  to  y  >u. 
Verily  1  lay  unto  you,  the  fervant  is  not  greater 
than  his  Lord ;  neither  he  that  is  fent  greater 
than  he  that  fent  him.  If  ye  know  tnefc 
thi:"i;^s,  happy  are  ye  if  ye  do  them."  By 
performing  this  humbling  fervice,  our  Saviour 
ftrongly  inculcated  that  meeknefs,  humility  and 
low  opinion  of  themfelves  compared  with  others, 
which  ought  to  be  found  in  all  his  followers. 
There  are  many  precepts  and  defcriptions  which 
enjoin  the  fame.  '^  But  whofoever  will  be  great 
among  you,  let  hira  be  your  minifter  or  fervant. 
Whofoever  ihall  exalt  himfelf,  fhall  be  abafed  ; 
and  he  that  fhall  humble  himfelf  fhall  be  exalted. 
For  1  fay  to  every  man  among  you,  not  to  think 
more  highly  of  himfelf  than  he  ought  to  think. 
— Be  kindly  affeftioned,  in  honor  preferring  one 
another."  Paul  with  all  his  great  attainments  faid, 
**untome,  who  amlefs  than  the  leaflof  all  faints.** 
This  meeknefs,  humihty  and  preference  of  others 
to  ourfelves,  fhowing  them  all  refped  and  Idnd- 
nefs,  and  miniflering  to  their  good  by  our  own. 
fclf-denial,  is  enjoined  through  the  whole  gof- 
pel.  But  is  this  after  men  ?  Is  this  temper  and 
praftice  according  to  the  natural  feelings  of  the 
world  ?  Where  do  we  find  thofe  who  appear  na- 
turally to  delight  in  fuch  laws  and  duties  ?  It  is 
with  great  pains  and  labor  that  men  are  kept, 
even  in  that  (late  of  fociety,  which  controls  them 
from  overbearing  and  deilroying  one  another. 
Impotence,  pride  and  a  felf-affamlng  arrogance 
of  will ;  a  difpofition  to  rife  fuperior  and  make 
others  fubfervient  to  their  own  happinefs,  is  the 
natural  inclination  of  man  :  This  evangelical 
humility,  is  not  after  men  ;  but  mufl  come  from 
God.  Both  the  laws  enjoining  it,  and  the  a6lual 
exercife  in  a  Chriflian  temper,  mufl  be  of  divine 


Serm,  XIV.        is  not  after  man,  289 

original,  by  the  infpiring  and  fandifying  influ- 
ences of  GoD*s  pirit. —  Vien  will  not  ordain  laws 
to  condemn  themfelves  ;  nor  will  they  del'cribe  a 
fyftem  of  moral  virtue  that  is  repugnant,  and  of 
courfe  condemns  their  own  natural  diipofitions ; 
unlefs  they  are  impelled  to  do  it,  by  the  energy 
of  God  afting  on  their  minds. — It  hath  been  the 
conftant  labor  of  infinite  power  and  wifdom, 
from  the  time  of  man*s  apoftacy,  to  preferve  even 
in  their  dodlrinal  knowledge,  that  fcheme  of 
moral  virtue  which  is  enjoined  in  the  gofpel  of 
Jesus  Christ.  Men  have  been  always  going 
away  from  the  laws  of  humility,  indulging 
pride,  and  attempting  to  build  up  themfelves  at 
the  expence  of  other's  peace  and  intereft.  So 
great  is  the  evidence  of  this,  and  that  the  charac- 
ter generally  and  naturally  applies  to  men,  that 
if  the  world  were  to  fee  any  one,  who  perfectly 
complied  with  evangelical  precepts  in  the  things 
that  have  been  mentioned,  they  would  either 
reverence  him  greatly  as  a  charadler  formed  by 
the  fpecial  energy  of  God,  or  they  would  at- 
tempt to  deftroy  him  in  a  rage  excited  by  the 
reproof  which  they  muft  feel  from  the  fight 
of  fuch  an  example,  Jesus  Christ  gave  this 
example  to  the  world,  and  thofe  who  did  not 
reverence  him  as  one  come  from  God,  were  em- 
bittered by  the  reproof  of  his  example  and  pre- 
cepts, to  thirfl:  for  his  blood  and  take  his  life. — 
It  was  becaufe  neither  his  charader  or  precepts 
were  after  men. 

4.  Such  a  love  of  our  enemies  that  we  can 
do  them  good,  even  when  they  are  doing  evil 
to  us,  and  fincerely  defire  their  bed  intereft  and 
pray  for  them,  when  they  ufe  us  defpitefullv, 
ieeking  our  ruin,  is  not  after  man. 
O  o 


jgw 


«90  ^T^f  go/pel  of  Chrift  Vol.  M. 

This  is  "wholly  a  divine  doftrine,  and  from 
heaven  and  from  God  himfelf.  It  is  fuch  a  de* 
gree  of  moral  virtue,  that  the  Heathens  did  not 
even  afcribe  it  to  their  gods ;  much  lefs  in  all  their 
boafted  fyftems  of  moral  virtue,  did  they  ever 
enjoin  it  on  men.  The  gods  of  the  Heathen 
were  defcribed  by  their  votaries,  as  being  full  of 
the  moft  implacable  enmities  and  revenge,  on 
fuppofed  injuries ;  and  in  this  refpeft  were 
formed  by  the  corrupt  imaginations  of  men  on 
the  model  of  their  own  depravity.  This  was  not 
becaufe  reafon  did  not  always  juftify  a  benevo- 
lent and  forgiving  fpirit ;  neither  was  it  becaufe 
there  was  not  from  the  beginning,  evidence 
enough  that  fuch  a  fpirit  is  moft  excellent — 
moft  worthy  of  an  intelligent  nature — and  moft 
conducive  to  general  happinefs  ;  but  the  bitter- 
nefs  of  the  heart  prevented  men's  inquiring  for 
evidence  of  fuch  a  temper. — It  was  not  after 
men,  nor  according  to  their  hearts  to  pity  and 
love  their  enemies,  and  do  good  in  return  for 
evil.  While  they  proudly  gloried  in  being  ra- 
tional creatures,  they  followed  their  own  hearts 
without  right  reafon.  And  the  world  hath 
been  filled  with  the  effects  of  this  corrupt  temper, 
and  with  the  works  of  enmity,  retaliation  and 
revenge. 

It  is  the  fir  ft  thing  we  fee  in  children,  when 
they  have  attained  an  ability  to  fliow  by  adions 
the  bitternefs  of  their  little  hearts. — Gratify  their 
felfifhnefs,  and  they  will  appear  to  be  innocence 
itfelf;  but  do  to  them  what  they  fuppofe  to  be 
an  injury,  and  deny  their  pleasures,  they  will 
ftrike,  imprecate  and  revenge.  Every  one 
who  hath  had  the  care  of  governing  young 
minds,  however  much  biaffed  and  blinded  by 
inordinate  natural  affeftlon,  muft  allow  this 
truth,  and  confefs  the  care  that  is  neceffary  to 


Seirm.  XIV.         is  not  after  ?nan,  291 

infpire  the  principles  of  forgivenefs,  even  fo  far 
as  is  neceffary  for   common  civility  ;  and  this 

falls   altogether  fhort  of  evangelical  piety. . 

This  temper  grows  up  with  mankind,  and  its 
unhappy  efFefts  increafe  with  their  opportuni- 
ties ;  and  though  much  art  may  be  employed, 
and  many  endeavors  to  hide  the  evil  feelings  of 
the  foul ;  yet  they  are  conflantly  breaking 
through  thedifguife,  fo  that  we  may  fee  the  na- 
tural character  of  men  v/ith  certainty.  It  was  in 
view  of  man's  natural  character,  that  the  apof- 
tie  takes  occafion  to  celebrate  the  benevolence 
of  God  in  giving  his  Son  to  die. — "  For  fcarcely 
for  a  righteous  man  will  one  die,  yet  peradven- 
ture  for  a  good  man  fome  would  even  dare  to 
die  ;  but  God  commendeth  his  love  towards 
us,  in  that  while  we  were  yet  finners,  Christ 
died  for  us. — For  if  while  we  were  enemies 
we  were  reconciled  by  the  death  of  his  Sonj 
&c.'* — Such  love  and  benevolence  is  required 
in  the  gofpel. — Christ  himfelf  gave  an  ex- 
ample of  it,  and  enjoined  all  his  people  to 
follow  him  ;  fo  that  without  being  in  fome  de- 
gree partakers  of  his  fpirit,  they  have  not  the 
proper  evidence  of  their  forgivenefs  and  accep- 
tance ;  but  it  cannot  be  pretended  that  fuch  a 
temper  is  after  men,  or  natural  to  thcm^— The)'- 
are  continually  contradidling  it — they  do  not 
like  to  have  fuch  a  difpofition  urged  upon  them* 
and  to  be  reproved  for  their  want  of  it. 

Considering  what  human  nature  is,  there  is 
no  reafon  to  fuppofe  that  the  laws  of  Chriftian 
forgivenefs  and  love  to  enemies,  would  ever  have 
been  publicly  enforced  on  men  as  the  neceffary 
qualification  for  eternal  life  ;  or  that  the  want 
of  this  temper  would  have  been  reprefented  as 
expofmg  to  divine  wrath,  unlefs  it  had  been 
done  by   the  fpecial  injunction  of  the  fupremc 


2^1  The  go/pel  of  Chrijl  Vol.  H, 

moral  governor,  who  can  raife  up  inftruments 
to  declare  his  will,  and  fubjeds  of  his  grace  to 
exemplify  the  divine  beauty  of  the  character 
which  is  enjoined.  He  alio  can  form  inftruments 
to  exprefs  to  others  the  happinefs  \v  hich  his  peo- 
ple experience,  by  an  obedient  conformity  ta 
the  example  of  their  Lord  and  Saviour. 

5.  The  univerfal  holinefs  in  body  and  fpirit, 
and  confecration  of  our  v/hole  fouls  to  the  glory 
of  GoD,  which  thegofpel  requires,  are  not  after 
men. 

The  gofpel  laws  are,  "  be  ye  perfeft,  even  as 
your  father  in  heaven  is  perfeft. — Prefent  your 
bodies  a  living  facrifice,  holy,  acceptable  to  Cod, 
which  is  your  reafonable  fervice.  And  be  not 
conformed  to  this  world  :  but  be  transformed 
by  the  renewing  of  your  mind. — Whether  there- 
fore ye  eat  or  drink,  or  whatfoever  ye  do,  do  all 
to  the  glory  of  («od."  It  is  not  after  men's  na- 
tural difpofitions  to  give  fuch  laws  as  thefe  and 
a  multitude  of  others,  which  require  perfect  ho- 
linefs— the  reign  of  piety  in  the  heart — every 
adion  to  be  performed  from  the  pureft  motives 
^— and  a  confecration  of  ourfelves,  in  the  exercife 
of  all  our  powers  and  faculties  to  the  glory  of 
God  and  the  good  of  his  kingdom.  It  is  not 
after  men  to  write  by  way  of  precept,  a  fcheme 
of  religion,  which  glorifies  God  and  humbles 
the  creature  fo  much — which  places  all  men  on 
a  level  in  the  divine  fight — which  fpeaks  to  the 
greateil  in  the  fame  language,  that  it  fpeaks  to  the 
leaft — declares  all  to  be  accountable  creatures, 
reproves  the  vices  of  all  in  every  condition,  the 
high  and  the  rich,  as  well  as  the  low  and  the 
poor  ;  and  defcribes  all  tranfgreffors,  who  do  not 
come  to  the  meek  and  humble  temper  of  the  gof- 
pel, as  going  to  eternal  ruin. 


Serm.  XIV.       is  not  after  man.  293 


Had  this  gofpel  come  from  any  man  or  com- 
bination of  men  ;  fuch  requirements  of  holinefs 
— iUch  freedom  of  command,  and  threatening  to 
perlons  of  every  defcription,  would  not  have  been 
found  in  it ;  for  in  fuch  a  caie  the  compilers  would 
have  (hown  fome  favor  to  their  own  imperfec- 
tions and  fins,  and  f* -me  flattering  complaiiance 
to  be  great  ones  of  this  world,  on  whom  they 
Ufcjr.  dependant. —When  we  read  the  gofpel,  r.nd 
obierve  the  holinefs  it  commands — the  challerge 
it  n-akes  on  the  affedtions  of  the  heart — 'he  re- 
proofs which  it  gives  to  kings  ajid  fubjeiSls — to 
priests  and  people — the  fpirituality  which  ir  re- 
quiv  s  every  day  of  our  lives — how  it  ca"s  all 
our  'h"ughts  to  heaven  and  eternity — how  it 
humbles  our  prefent  pride,  and  reproves  .>ur 
love  of  the  world,  with  its  honors,  interells  and 
plr^afures,  we  muft  not  only  determine,  that  it  is 
not  after  man  ;  but  alfo  that  no  man  or  comhiiia- 
tion  of  men,  could  have  enforced  fuch  a  fchtoie 
of  dotSlrine  and  praftice,  in  any  country  what- 
ever, without  meeting  the  vengeance  of  a  fmful 
world,  if  they  had  not  been  proteded  by  fuch 
miraculous  evidence  of  its  divine  origin  as  we 
find  related  in  the  fcriptures  of  truth  Doubt- 
lef-  we  ought  to  confider  the  mighty  works, 
which  accompanied  the  gofpel  revelation  in  the 
bcj' inning,  not  only  as  evidence  of  their  divine 
auihenticity  ;  but  alfo  as  means  of  protecling 
thofe,  who  were  the  inftruments  of  communi- 
catinL:  it,  from  the  violence  of  thofe  who  hated 
their  dodrines. 

6.  The  gofpel  is  a  revelation  of  grace  from 
God  for  the  forgivenefs  of  finners.  There  are 
many  things  in  the  manner  of  bcftowing  this 
grace  which  are  not  after  men,  and  which  evi- 
dently befpeak  its  origin  in  the  infinite  wifdom 


»94  ^^^  gofp^l  of  Ckri/i  Vol.  II, 

and  mercy  of  God  ;  and  that  our  knowledge  of 
it,  mufl  be  wholly  derived  by  a  revelation  from 
him. 

The  wifdom  of  men  would  never  have  con- 
ceived fuch  a  way  of  atonement  as  the  gofpel 
propofes,  through  the  blood  of  Christ  a  divine 
perfon.  Sinners  are  willing  to  have  mercy  and 
grace,  but  they  do  not  defire  it  in  the  way  of  ho- 
linefs ;  and  when  they  come  to  underftand  the 
method  of  recovery,  they  ftand  as  much  oppofed 
to  it,  as  they  were  to  the  law  which  condemned 
them,  and  which  made  the  gofpel  necefiary  for 
their  relief. — Salvation  and  redemption  are  pleaf- 
ing  words  to  all  men,  when  the  law  and  their 
own  confciences  are  threatening  them  with 
punifhment ;  but  the  terms  on  which  falvation 
is  offered  makes  the  difficulty  in  being  faved. 

T  :ese  terms  are  not  after  men,  nor  were  they 
received  of  men,  but  from  God,  who  hereby 
Ihows  himfelfas  holy  in  forgiving  fin  and  receiv- 
ing the  tranfgreffor  to  eternal  happinefs,  as  he 
was  in  forbidding  it,  and  in  fentencing  the  fmner 
to  death. 

Further,  as  this  gofpel  denies  all  merit  to 
thofe  who  are  faved,  it  is  not  after  men,  but  di- 
re£lly  repugnant  to  the  wilhes  of  human  nature. 

We  find  by  experience  how  natural  it  is  for 
men  to  place  a  fort  of  dependance  on  fomething 
which  they  can  do  for  their  own  relief.  When 
coiifcience  convinces  them  of  fm ;  when  the 
Holy  Spirit  awakens  them  to  fee  their  miferable 
condition  by  nature,  and  the  impropriety  of  their 
pad  lives  ;  and  they  attempt  a  reformation,  they 
naturally  place  a  dependance  on  this  reforma- 
tion, as  a  reafon  why  God  fhould  be  merciful. 
After  a  convldion  of  fin  hath  taken  fo  ftrong 
hold  of  the  mind,  that  they  are  fenfible  of  their 
need  of  a  Saviour  in  their  own  cafe,  and  that 


Serm.  XIV.      is  not  after  man,  295 

there  muft  be  an  exerclfe  of  grace  in  bringing 
them  to  heaven  ;  they  flill  hang  upon  an  ex- 
pedaticn  from  their  own  merits,  and  think  that 
if  they  could  make  themfelves  fome  better  than 
they  now  are,  the  grace  of  God  would  forgive 
the  reft  of  their  unworthinefs  and  guilt.  I'his 
temper  is  in  direft  repugnancy  to  the  fcriptural 
ideas  of  falvation  by  free  grace.  The  reforma- 
tion is  neceffary — the  attendance  on  the  means  is 
neceffary  ;  but  not  to  make  ourfelves  more  de- 
ferving  o^  divine  grace,  for  this  never  can  be 
done.  An  apprehenlion  that  God  will  be  mer- 
ciful, if  we  can  make  ourfelves  fome  better  and 
more  deferving  of  grace  than  we  now  are,  is  ftep- 
ping  into  the  ground  of  felf-righteoufnefs  and  our 
own  merits,  and  dividing  the  glory  of  grace  be- 
tween Christ  and  ourfelves  ;  and  therefore,  in 
full  repugnance  to  the  gofpel  method  of  deliver- 
ance by  free  grace  and  that  alone.  Reformation 
ought  to  be  attempted  as  a  matter  of  duty,  and 
as  our  only  preparation  for  the  holy  life  of  heav- 
en ;  but  not  under  an  idea  that  any  betterment 
we  can  make  in  ourfelves  merits  the  divine  favor 
to  forgive  the  remainder  of  our  fins.  Thus  in 
this  refpe£l  alfo,  the  method  of  falvation  by  free 
grace  is  not  after  men,  or  fuch  as  their  unholy 
hearts  would  either  have  devifed,  or  confented 
to  inculcate  as  the  only  way  to  eternal  glory. — 
And,  my  brethren,  if  we  go  through  the  whole 
evangelical  fcheme  of  doftrine  and  pradice,  \vt 
jfhall  find  that  it  is  not  after  men  ;  and  there  is 
no  reafon  to  fuppofe  that  it  could  have  been  in 
a  fmgle  inftance  received  through  the  inftru- 
mentality  of  men,  if  he  had  not  infpired  and 
fanftified  fome,  thus  making  them  inftruments 
to  declare  his  truth  to  their  brethren,  even  in 
contradiction  to  what  had  been  their  previous 
?eeling«. 


^g6  The  go/pel  of  Chr'yl  Vot.U. 

7.  The  reprefen ration,  that  is  given  lu  (he 
holy  ^criptures,  of  the  eternal  bleflednefs  of  the 
heavenly  life,  and  which  is  agreeable  to  the  feel- 
ings and  vv^ilhes  of  the  people  of  God,  is  not  af- 
ter man. 

In  the  writings  of  the  Heathen,  and  of  all 
thofe  great  bodies  of  mankind,  which  have  pro- 
fefled  ther  fyftems  of  belief  and  pradice,  befide 
the  '.'hriiliian,  there  hath  not  been  any  one, 
which  hath  given  the  fame  account  of  the  nature 
of  happinefs  in  the  invifible  and  futiire  ftate,  as 
we  find  to  be  explicitly  declared  in  the  Chriftian 
fcriptures.  Others  have  in  general,  profeffed  a 
belief  of  a  future  ftate.  Moft  of  the  Heathen 
have  done  this  ;  but  when  we  come  to  ex- 
amine their  ideas  of  this  future  happinefs,  they 
place  ii  in  amufements  and  employments  very  fim- 
ilar  to  thofe  which  are  in  this  world  ;  only  in  fome 
degree  purified  from  ruftic  groflhefs  and  open 
crimes. —  I  he  Mahometan  errors,  which  have 
fpread  far  in  the  world  and  which  acknowledge 
a  future  ftate,  have  placed  its  happinefs  in  a  de- 
gree of  fenfuality,  that  far  exceeds  the  moft  lux- 
urious fcenes  of  a  fenfual  world.  And  if  we 
examine  all  others,  befide  the  Chriftian,  we  (hall 
find  that  they  defcribe  a  condition  of  future  hap- 
pinefs, in  the  fame  kind  of  enjoyments  as  diverts 
and  aiTiufes  the  men  of  thisw^orld  Some  in  the 
inquiries  and  contention  of  a  mere  philofophy  ; 
fome  in  the  difpute  for  honor  and  preference  ac- 
cording to  the  notions  of  dignity  in  this  world ; 
others  in  athletic  exercifes,  in  the  triumph  of 
exulting  warriors  who  had  been  fuccefsful  on 
earth,  and  in  the  fenfual  ideas  of  quaffing  neftar 
in  golden  bowls  of  pleafure.  Such  they  have 
made  their  gods,  the  ftate  of  their  votaries  and 
their  eternal  pleafures.  And  in  general  this  hath 
been  reprefented  as  the  confequences,  of  an  in- 


Serm.  XIV.        is  not  after  man,  297 

explicable  fate,  which  is  fuperior  to  the  power 
of  gods  and  of  creatures.  Others  have  repre- 
fented  future  peace  as  depending  on  the  mofl 
gloomy  and  horrid  rites,  and  on  the  dcfpotic 
will  of  a  deity  without  reafon,  humanity  or  love. 
Indeed  all  repre'fentations  of  a  future  happinefs, 
have  apparently  been  taken  from  men's  corrup- 
ted and  fenfual  ideas  of  happinefs  here.  None- 
of  them  have  an  idea  of  Chriftian'holinefs — of  a 
holy  God — and  of  fuch  a  temper  as  is  fupremely 
delighted  in  beholding,  in  praifing  and  adoring- 
him  forever.  None  of  them  have  conceived  the 
idea  of  perfed  and  eternal  happinefs  in  a  com- 
munion with  God  ;  by  a  fupreme  love  of  his 
glory,  by  an  eternal  enjoyment  of  him  in  hh 
counfels  and  works,  and  by  loving  their  fellow 
creatures  as  they  love  themfelves.  This  laft  is 
a  conception  of  heavenly  happinefs,  not  natural 
to  men,  and  is  wholly  originated  in  the  fcrip- 
tures  of  truth.  Let  any  one  read  the  holy 
fcriptures  with  an  impartial  honefty,  and  attain 
to  juft  conceptions  of  the  holy  and  eternal  hap- 
pinefs, which  they  propofe  to  the  humble  and 
believing  followers  of  Jesus  Christ  ;  and  then 
let  them  look  on  the  world  as  they  have  found  it 
by  obfervation  and  their  experience  ;  and  they 
will  become  mod  ftrongly  convinced,  that  nei- 
ther the  religion  nor  the  rewards  of  happinefs 
propofed  in  the  fcriptures  could  be  from  men. 
Men,  with  the  difpofitions  which  are  natural  to 
them,  would  never  have  formed  fuch  an  idea  of 
the  higheft  happinefs  that  created  minds  could 
receive. — They  never  would  fo  wholly  have  left 
the  finite  and  fenfual  pleafures  of  life,  in  form- 
ing their  ideas  of  perfect  bhfs ;  they  never 
would. have  gone  fo  directly  to  a  moral  commu- 
nion with  God  himfelf,  for  the  mofl  perfecl:  and 
enduring  peace  and  joy  of  mind.  In  this  thing  the 
P  P 


298  The  go/pel  of  Chrijl  Vol.  H. 

gofpel  of  Christ  is  not  after  man.  If  the  gof- 
pel  in  its  doctrines,  in  the  duties  which  it  enjoins, 
and  in  the  rewards  which  it  propofes,  be  fo 
ahene  from  the  natural  tempers  of  men  and 
from  what  they  naturally  love  ;  we  mud  fup- 
pofe  that  it  came  by  revelation,  and  carries  with 
it  the  higheft  divine  authority. — We  muft  of 
courfe  fuppofe,  that  all  men's  averfion  to  the 
doftrines  and  duties  of  the  gofpel  have  their 
origin  in  that  natural  averfion  to  holinefs,  which 
will,  if  it  be  continued,  be  puniflied  by  an  eter- 
nal reparation  from  the  blifsful  prefence  of  the 
Almighty. 

Thus  it  appears,  that  the  gofpel  of  our  Lord 
Jesus  Christ  could  not  be  received  from  men; 
becaufe  it  is  not  after  men  in  any  refpeft.  It 
gives  not  the  fame  defcriptions  as  have  been  com- 
mon in  the  unchriftianized  world,  neither  of 
the  character  and  rights  of  God,  nor  of  the  law 
and  nature  of  virtue  and  duty  to  God  and  men, 
nor  of  happinefs  here  and  hereafter.  AH  is  of 
another  kind — all  is  new — all  is  different  from 
human  invention,  fuperflition  and  enthufiafm. 
All  breaks  like  a  new  light  on  the  world,  con- 
cerning the  bleffednefs  of  Deity  ;  and  the  obli- 
gation, peace  and  glory  of  creatures  in  time  and 
through  the  interminable  duration  of  eternity. 

This  fubjeO;  is  infinitely  interefling  to  the 
eftablifliinent  of  Chriftian  truth  in  the  world. 
It  is  infinitely  interefling  to  the  prefent  and  fu- 
ture happinefs  of  men.  We  know  that  the  world 
is  filled  with  people,  who  mean  to  deride  and 
oppofe  Chriflianity,  until  it  becomes  unfafhion- 
able  in  every  place.  All,  fay  they,  is  priefl-craft 
■ — all  is  human  invention  and  dcfigned  to  anfwer 
certain  fecular  purpofes.  It  becomes  us  feriouf- 
ly  to  examine  this  point^ — to  lay  it  before  us,  tc 


Serm.  XIV.        is  not  after  ?nan,  299 

turn  it  over,  and  view  it  on  every  fide  ;  until 
we  have  come  to  a  knowledge  of  the  truth  even 
on  fuch  principles  as  ought  to  convince  the  moft 
fceptical.— Since  the  time  of  Jesus  Chrisi  there 
have  been  a  million  of  priefls  and  minifters  of 
his  religion,  and  many  millions  more,  who  fuf- 
tained  no  office  in  the  Church,  who  yet  have 
beheved,  pradlifed  and  communed  with  them, 
and  often  burned  at  their  fide.  Thefe  have 
calmly  and  with  joy  committed  themfeives,  their 
famiUes  and  their  all  into  the  hands  of  divine 
providence  and  grace,  that  they  might  glorify  a 
merciful  Saviour,  and  benefit  the  fjuls  of  other 
men  by  teftifying  the  truth  of  his  caufe.  Among 
this  immenfe  number  of  men,  we  will  allov/ 
that  fome  have  been  carried  away  with  a  con- 
ceitful  enthuliafm  ;  fome  with  a  gloomy  and 
four  fuperftition  ;  and  we  will  allow  that  a  flill 
greater  number,  who  were  terrified  by  their  own 
confcicnces  predicting  a  hell  to  come,  have  un- 
der hypocritical  pretences  joined  with  the  profef- 
fing  Chriftian  body,  while  they  ought  to  have 
been  ranked  with  their  own  infidel  and  difbeliev- 
ing  brethren.  But  making  all  thefe  deductions 
millions  will  be  left,  whom  from  their  words  and 
actions,  we  have  every  reafon  to  fuppofe  fincere. 
In  this  multitude  an  immenfe  number  have  been 
perfons  of  (trong  reafon — the  moft  extenfive  fci- 
ence  in  things  natural  and  political — acquainted 
with  all  the  ages  of  the  world,  and  with  every 
thing  hlflorically  handed  down  to  us  concerning 
them.  They  appear  to  have  judged  with  calm- 
nefs,  with  a  greatnefs  of  mind,  that  ought  to  do 
them  honor  in  this  Vi^orld,  and  with  a  piety  that 
fhows  them  to  be  the  friends  of  God,  if  he  be  a 
holy  being.  What  could  influence  thefe  to  give 
up  ail  in  time,  that  they  might  be  holy  in 
eternity  ;  What  hath  induced  thefe  multitudes 


7 he  go/pel  of  Chr'ifi  Vol.  II. 


of  priefts,  minifters  and  profeiiors  of  religion  to 
take  the  part  they  have  done!  Was  it  priefl-craft ? 
Was  it  fanaticifm  ?  Was  it  felfifhnefs  ?  Nay, 
furcly  it  was  not,  for  thefe  perfons  had  found  un- 
derflandings  and  common  fenfe,  and  by  adher- 
ing to  the  interefls  of  the  world,  could  have  dofte 
better  for  themfelves  than  they  did,  if  their  duty 
to  God  and  the  folemnities  of  eternity  had  not 
prevented  them.  Would  to  God,  ye  infidel 
readers,  that  ye  could  bear  with  me  a  little  in 
the  folly  of  my  boalling  :  yea  indeed  bear  vi'ith 
me,  for  1  am  boafling  for  Christ  and  his  caufe, 
and  his  people,  and  I  am  jealous  concerning  you 
■with  a  trembling  fear,  left  ye  fall  fliort  of  eternal 
life.  How  dreadful  will  it  be,  afterall  this  confi- 
dence of  yours,  to  come  to  an  end,  which  ye 
have  fuppofed  to  be  fabulous ;  but  which  is  plain- 
ly expreffed  in  the  fcriptures  of  truth  ?  Let  not 
the  word  priefl-craft  be  ever  mentioned  again 
without  blufliing,  by  thofe  who  have  been  accuf- 
tomed  to  ufe  it.  Were  not  all  thefe  priefls, 
miniflers  and  profeffors  of  religion,  men  of  like 
palTions  with  other  men  ?  Have  they  not  in  time 
pafl,  and  do  they  not  flill  continue  to  own  it  ? 
What  could  feparate  them  from  the  fenfuality 
and  open  impiety  of  the  world,  if  it  were  not 
the  grace  of  God  ?  What,  on  felfifli  principles, 
could  lead  them  to  take  the  part  they  have  done, 
— What  befide  a  deep  conviction  of  the  truth  ? 
Perhaps  you  will  fay  they  have  had  offices 
in  the  Church,  and  thofe  had  fome  degree  of 
emolument.  We  will  allow  it ;  for  in  a  caufe 
like  this,  we  will  allow  you  all,  yea  more  than 
nil  the  truth,  that  you  may  not  be  able  to  make 
the  outcry  of  dtfign,  artifice,  and  felf-intereft. 
Allow  that  they  have  had  the  emolument  of 
their  bread  and  water — allow  more  than  this, 
that  ftate  policy  hath  fome  times  interpofed  and 


Serm  XIV.       is  not  after  man,  301 

placed  them  far  more  eligibly  than  Jesus  of 
Nazareth,  who  had  not  where  to  lay  his  iiead. 
But  what  do  you  gain  by  this  ?  Allow  there 
have  been  fome  hypocrites  and  impoftors,  and 
fenfualifts,  and  fcandals  to  the  Church,  who 
ought  on  earth  to  have  kept  their  own  proper 
company,  with  thofe  who  did  not  believe  ;  dill 
it  is  true,  concerning  the  great  body  of  Chrif- 
lian  priefts,  minillers  and  profeflbrs,  that  they 
could  have  no  earthly  inducement  to  take  the 
part  in  which  they  have  been  actually  engaged. 
We  are  willing  to  bring  thofe  truths  to  a  trial, 
on  any  principles,  which  do  not  in  their  very 
nature  deftroy  the  Chriftian  holinefs  and  rhe 
fovereignty  of  God.  This  gofpel  is  not  after 
men,  and  its  friends  and  profeflbrs  cannot  in 
general  be  accufed  of  a£ling  on  worldly  princi- 
ples. There  muft  have  been  other  motives  to 
make  them  do  as  they  have  done.  They  m.ud: 
have  been  divinely  called  inflruded,  comforred 
and  fortified  by  the  power  of  divine  grace,  or  they 
could  not  have  aded  the  part  to  which  infinite 
•wifdom  deftined  them  in  the  world,  if  all  the 
friends  and  agents  in  the  Chriftian  caufe  had 
been  deflitute  of  common  fenie,  they  could  not . 
have  atchieved  what  hath  been  done  ;  or  if  they 
had  been  men  poffelfed  of  common  fenfe  ;  much 
more  if  they  had  poflefTed  that  art  and  cunning 
which  hath  been  attribuced  to  them, and  bad  been 
ading  on  felfilli  principles,  they  would  have  giv- 
en up  a  defign  which  they  knew  to  be  fraudulent, 
and  made  their  fortunes  and  honors  and  digni- 
ties in  a  way  more  agreeable  to  the  principles  of 
the  world.  But  why  did  I  fay  their  fortunes, 
honors  and  dignities  t  They  have  not  had  thefe 
— they  have  been,  in  mofl  cafes,  men  like  their 
mafler,  acquainted  with  grief — and  having  no 
place  to  by  their  head. — On  the  principles  of 


3Q2  The  go/pel  of  Chriji  Vol.  11. 

rational  argumentation,  we  will  pledge  ourfelves 
to  apologize  for  the  religion  of  Christ  ;  and 
prove  that  neither  he  nor  his  followers  in  the 
truth,  could  have  had  a  vforldly  motive  to  fup- 
port  the  part  in  which  they  have  been  fuftained 
by  his  grace.  Prifons  and  confifcations,  and  the 
burning  piles  of  martyrdom  have  been  held  out 
to  them  as  the  rewards  of  perfeverance !  Ye 
men  of  the  world,  ye  men  of  no  faith,  judging 
from  your  own  hearts,  will  ye,  can  ye  think 
that  thefe  are  high  attainments  !  No  furely  ! 
Your  own  hearts  muft  convift  you  of  being  de- 
ceitful, when  ye  fpeak  of  prieft-craft  and  world- 
ly allurements  being  the  fource  from  which 
Chriflians  are  made.  When  you  demand  our 
earthly  crowns,  we  will  Ihow  you  the  cords 
with  which  we  have  been  bound  and  ftrangled. 
—We  will  point  you  to  the  piles  of  faggots  in 
which  our  fathers  and  brethren  have  been  burn- 
ed. When  you  demand  our  hoard  of  riches, 
we  will  fhow  you  the  caverns  in  which  we  have 
flept  to  avoid  the  dew  of  the  night  ! 

But  you  will  fay,  kings  have  been  on  our 
fide  !  remember  that  it  is  only  a  few  out  of 
many.  You  will  fay,  that  national  councils 
have  fealed  decrees,  in  the  name  of  the  meek, 
the  humble  religion  of  Jesus.  We  will  allow 
thefe  things  have  happened,  which  gives  you 
a  pretext  for  this  obloquy.  But  have  ye  not 
a  little  honefty  ?  If  it  be  but  a  little,  ye  will 
allow,  that  we  have  not  profited  by  earthly 
kings  and  councils,  until  we  have  firft  been  cal- 
led before  them  as  criminals  and  as  the  outcafts 
of  the  earth.  And  it  is  poffible,  that  thus  having 
found  our  charafter  and  hopes  ;  partly  to  fatisfy 
their  ov^in  guilty  confciences  and  partly  to  aid 
their  own  wordly  defigns  under  a  religious  pre- 


Serm.  XIV.      -Js  not  after  man.  303 

text,  they  may  have  tried  to  join  themfelves  by  an 
antichriflian  policy  with  the  truth  and  with  the 
friends  of  the  rehgion  of  Christ.  But  do  ye 
not  know  that  we  have  never  wifhed  for  this 
obtruded  company  ?  Do  ye  not  know  that  we 
had  rather  meet  our  fpiritual  king  in  our  clofets, 
than  conform  to  the  brilliancy,  the  hypocrify  and 
chicanery  of  an  earthly  court  ?  Do  ye  not  know 
that  the  Antichrift  whom  we  abhor,  was  begotten 
in  earthly  courts,  and  nurfed  by  the  hypocrify 
of  our  profeffed  members  in  whom  we  had  no 
confidence  ?  This  is  truth  without  a  coloring. 
Allow  then  that  the  gofpel,  which  we  love,  is 
not  after  man  ;  and  that  however  fmful  we  may 
have  been  in  other  refpe£ts,  our  gofpel  did  not 
originate  in  the  world.  Nor  do  we  look  to  the 
world  for  a  completion  of  that  bleffednefs,  which 
we  hope  will  be  given  to  us  by   our  Father  in 

heaven. We  beheve — we  know   the  gofpel 

to  be  divine.  We  derive  an  inexpreflible  com- 
fort from  it  now  ;  and  through  the  grace  of 
God  we  rejoice  in  the  hope  of  an  eternal  weight 
of  glory.  Neither  do  we  wifh  to  enjoy  this 
glory  without  you. — Repent — love  and  obey 
this  reafonable  and  holy  law — love,  receive  and 
adore  our  God  and  Redeemer,  and  you  fhall  be 
faved  and  be  glorious  forever.     Amen. 


SERMON   XV. 


On,  {hutting  the  kingdom  of  heaven  againfl  men. 


MATTHEW    XXUl.    1 3. 

B[fT  woe  unto  you.  Scribes  and  Pharifees,  hypO' 
crites  !  for  ye  Jhut  up  the  kingdom  of  heaven 
againfl  men :  for  ye  neither  go  in  yourfelves, 
neither  fujfer  ye  them  that  are  entering  to  go  in. 

A  WOE,  pronounced  by  the  blefled  Re- 
deemer himfeh^,  mud  be  dreadful  to  thofe 
on  whom  it  falls,  and  can  be  confidered  as 
nothing  lefs  than  an  endlefs  curfe.  To  be 
condemned  by  the  God  and  Saviour  of  infinite 
goodnefs,  while  he  was  offering  falvation,  proves 
a  character  to  be  of  the  worft  kind.  When,  in 
the  text  and  context,  we  find  woe  and  condem- 
nation denounced  to  thofe,  who  thought  them- 
felves  the  moft  unexceptionable  of  characters,  it 
learns  us  how  flrangely  men  may  be  deceived  in 
their  own  cafe — how  iirongly  they  may  think 
their  difpofition  and  practice  is  according  to  the 
-Till  of  Goo,  while  they  are  really  unfriendly  to 


3o6  On  /hutting  the  kingdom  Vol.  II. 

Gr.Vy  and  going  down  to  endlefs  death.  Thefe 
things  (how  us  how  falfely  men  may  depend  on 
their  dodrinal  knowledge — on  their  regular  and 
fyllematic  lives — and  on  their  earthly  eftimation 
of  being  decent  people,  while  they  are  deftitute 
of  the  fmcere,  fpiritual,  and  delightful  obedience 
of  the  gofpel. — Sin  appears  in  a  number  of  forms 
too  great  to  be  defcribcd.  In  every  form,  it  is  dif- 
pleafmg  to  a  holy  God,  and  expofes  to  his  difplea- 
fure  ;  but  there  is  none,  in  which  it  is  more  hate- 
ful before  him,  and  more  conti'ary  to  rhe  nature 
of  moral  virtue,  than  where  men  become  inftru- 
mental  of  the  ruin  of  others.  It  is  awful  indeed 
for  a  man  to  deflroy  and  lofe  himfelf  ;  but  when 
he  deflroy s  himfelf,  in  fuch  a  manner,  as  carries 
others  with  him  down  to  an  endlefs  ruin,  there 
are  no  words  can  defcribe  the  guilt,  nor  can  any 
prefent  conception  reach  the  pain,  that  mufl 
probably  arife  from  the  crime.  It  cannot  then 
be  conf'flent  with  the  awful  and  folemn  obliga- 
tions of  a  religious  inflruclor,  nor  with  the 
benevolence  of  the  Chriflian  character,  to  re- 
frain from  warning,  in  every  inffance,  where 
there  is  danger  that  this  fm  may  be  committed. 

The  fm  of  the  Scribes  and  Pharifees  which 
Christ  reproved,  was,  liril:,  in  miflaking  and 
explaining  away  the  fpirituality  of  the  law,  fo 
that  thofe  who  heard  them,  through  their  in- 
ftruiflion  reded  in  a  formal  morality,  without 
the  pov.-er  of  godlinefs.  It  confifled,  fecondly, 
in  their  oppofition  to  Christ  and  the  pure  doc- 
trines of  the  gofpel,  which  reproved  the  hearts 
and  awakened  the  confciences  of  men.  The 
fpirituality  of  the  gofpel  was  one  of  their  great 
objeQions  againfl  it.  After  they  had  explained 
away  the  Ipiritual  nature  and  requirements  of 
the  law,  it  could  not  be  expefted  that  they 
fhould  receive  a  gofpel,  which  reproved  all  the 


i 


Serra.  XV.     of  heaven  againjl  men,  307 

vifibilities  of  religion,  in  which  the  heart  was 
not  fincere  j  and  required  a  new  heart  and  Jt 
fupreme  love  of  God  and  his  law  as  the  loweft 
evidence  of  a  gracious  adoption  into  his  family. 

There  are  many  ways,  under  the  gofpe[ 
difpenfation  of  light,  in  which  fome  dangeroufly 
oppofe  the  falvation  of  others,  and  become  the 
inflruments  of  their  deflruclion. 

First,  fome  do  this  by  open  and  complete 
infidelity,  or  a  renunciation  of  the  Chriftian 
fcheme  of  religion,  as  it  is  contained  in  the  holy 
fcriptures.  There  are  many  of  this  charafler  j 
but  although  they  fpeak  great  things,  make 
much  noife  in  the  world,  and  profefs  to  be  more 
wife;  and  difcerning  than  other  men,  they  are 
generally  perfons  of  a  fufpedled  charafter.— 
Still,  the  open  and  the  plaufible  deniers  of 
Christ's  religion,  may  beguile  a  number  of  un- 
flable,  unwary  and  unholy  minds ;  and  they 
may  be  the  inftruments  of  keeping  many  in  fe- 
curity,  who  never  have  and  never  will  be  able 
to  difbelieve  the  revelation  that  is  from  God. 
Thus,  they  may  have  a  mod  dangerous  influ- 
ence, although  they  have  comparatively,  but  a 
few  who  are  complete  difciples,  to  fheir  deftroy- 
ing  opinions.  How  dreadful  an  Account,  will 
thofe  have  to  give  before  the  bar  of  God,  who 
are  inftrumental  of  making  others  rejeQ:  the 
counfels,  the  word,  and  the  grace  of  G(jd.  A 
difbeliever  of  Chriftianity,  nmft  be  fenfible,  that 
he  is  a  fmgular  man,  in  lands  which  are  favored 
with  Chriftian  light.  It  there  were  in  fuch,  any 
degree  of  wifdom,  they  would  be  careful  not  to 
burden  themfelves  with  any  thing  more  than  the 
deftrudion  of  their  own  fouls.  On  the  princi- 
ples of  thofe,  who  difbelieve  the  fcriptures,  all 
who  believe  in  them  muft  alfo  be  fafe  ;  and  why 


3^3  Onjhutting  the  kingdom  Vol.  IL 

Hiould  they  be  folicitous  to  propagate  their  own 
peculiarity  of  fentiment  ?  In  fuch  a  cafe  it  is  un- 
wife  to  do  it.    It  is  a  rafli  madnefs  to  accumulate 
guilt  by  tempting  others  to  difbelievc. 
.    SECONDLY,  many,  who  have  a  general  belief 
m  revelation,  prevent  others  from  entering  into 
^^5  kingdom  of  Gon  by  denying  the  power  and 
^P^^tuality   of  religion.     They    make  both  the 
^^"^    and  gofpel  a  dead  letter,  with  refpect   to 
P^^fonal  holinefs  and  fan£lification  of  heart. — 
"^rhaps,  thefe  are  inftrumental  of  more  injury 
*°  the  fouls  of  men,  than  the  open  difbelievers 
*^f  all  revelation.     It  was  before  faid,  that  open 
difbelievers,  in  general,  are  perfons  of  a  fufpefted 
charafter.    They  are   commonly  very  immoral ; 
for  when  men  rejed  the  revelation  of  God,  he 
often  gives  them  up  to  fome  diftinguifhed  vices, 
cither  open  crimes,   or  a  deep  avarice,   or  the 
purfuits  of  ambition  by  very  dilhonorable  means. 
Alfo,  there  is  in  the  greater  part  of  the  unfandi- 
fied,  a  remaining  teflimony  of  natural  confcience, 
that  they  are  guilty,  and  need   pardon  and  re- 
demption.    Thefe  caufes  render  the  open  difbe- 
lievers of  revelation  fufpeQ:ed,even  in  the  opinion 
of  molt,  who  do  not  love  the  power  of  godlinefs. 
Thofe  who  diflike  the  fpirituality  of  religion,  but 
at  the  fame  time  profels  to  be  Chriftians,  have  a 
double  advantage  to  beguile  fouls.     By  their  in- 
ftru6ions,  infmuations,   and  manner  of  defcrib- 
ing  religion,  they  deceive  men  to  think  that 
they  are  fafe  in  the  form,  without  the  power  of 
godlinefs.     That  God  can  and  will  be  merciful, 
if  men  abftain  from  open  vices  and  pay  fome 
attention  to  the  forms  of  worfhip  and  of  a  regu- 
lar life  ;  although  they  have  not  a  new  heart  and 
holy  and  evangelical    affections.      Vaft   is  the 
number  of  men  who  are  prevented  entering  in- 
to the  kingdom  of  heaven  by  thefe  notions  of 


Serm.  XV.     of  heaven  againjl  men,  309 

religion.  Thofe  who  inculcate  and  arc  inftru- 
mental  of  this  miftake,  bring  themfelves  under 
the  woe  of  the  text.  For  they  (hut  the  kingdom 
of  heaven  againil  men.  1  hey  neither  enter  them- 
felves, nor  do  they  fuffer  thole  who  are  entering 
to  go  in. 

i  WILL  illuftrate  the  fubje6i:  of  this  difcourfe, 
in  a  number  of  obfervations,  Ihowing  the  per- 
fons  who  are  moftexpofed  to  fall  under  the  woe 
pronounced  in  the  text ;  alfo,  the  manner  and 
means  by  which  it  is  done. 

Obferv.  I.  The  miniflers  of  religion  are  in 
great  danger  of  falHng  under  this  woe.  In  the 
Je  '.ifli  Church,  the  original  bufinefs  of  the 
Scribes,  was  to  write  and  give  new  copies  of  the 
law.  As  only  a  few  were  acquainted  with  the 
art  of  writing,  the  employment  was  moft  refpec- 
table,  and  many  of  their  religious  teachers  were 
Scribes.  In  the  day  of  Christ,  a  great  nurni- 
ber  of  the  Scribes,  were  Rabbi's  or  doftors  in 
theology,  the  fame  which  he  directed  Chriflians 
not  to  be  called,  and  were  principal  inftructors  m. 
the  national  religion.  They  were  almoft  univeriViily 
oppofed  to  the  dodrines  of  Christ,  and  the 
fpirituality  and  godlinefs  of  his  preaching. — Al- 
though they  retained  high  titles  and  important 
offices  in  the  Church,  and  the  civil  and  religious 
policy  of  the  nation  confpired  to  make  them 
efteemed  great,  yet  very  few  of  them  were  good 
men. 

The  Pharifees  were  a  religious  fedl,  who 
placed  the  traditionary  above  the  revealed  law  ; 
they  were  zealous  of  forms  and  ceremonies,  but 
omitted  judgment,  mercy  and  truth  ;  they  de- 
pended on  the  external  form,  without  any  know- 
ledge of  godlinefs.  Many  of  this  fe£l  were 
teachers  and  miniflers  of  religion.     Doubtlefs, 


^lo  OrtJJmitlng  the  kingdom  Vol.  U. 

Jtsus  Christ  particularly  confidered  them  as 
teachers  of  religion,  in  pronouncing  on  them  the 
woe  contained  in  the  text.  They  fhut  up  the' 
kingdom  of  heaven,  by  giving  to  thofe,  who 
were  under  their  inftructions,  a  falfe  notion  of 
th(  (iivine  charafter  and  requirements  j  of  the 
nature  of  evangelical  or  gracious  piety  ;  and  of 
the  terms  on  which  men  are  admitted  to  divine 
favor. 

When  we  read  the  prophets  of  the  old  tefta* 
ment,  who  were  folemnly  commiflloned  by  C:.od 
to  reprove  fin,  in  every  order  of  men,  how  bold- 
ly do  they  charge  the  minifters  of  religion,  with 
their  neglecls,  and  their  errors  in  dodrine,  and 
fins  in  pradice  !  How  plainly  they  charge  them 
with  deftr  Dying  the  fouls  of  men  ! 

When  Ezekiel,  who  was  both  a  priefl  or 
ftated  minifter  of  religion,  and  a  prophet  by  the 
fpecial  infpiration  of  the  Holy  Ghoft,  was  ap- 
pointed to  warn  Ifrael  of  their  duty  and  of  im« 
pending  judgments,  God  told  him,  that  the 
wicked  who  did  not  repent,  fhould  die  in  their 
fins ;  but  their  blood  Ihould  be  required  at  his 
hands.  Paul  charged  1  imothy  not  to  be  a  par^ 
taker  in  other  men's  fins  by  neglefting  to  warn 
and  reprove  them. 

The  inflruftions,  charges,  warnings,  andi 
denunciations  delivered  to  the  minifters  of  reli- 
gion in  the  holy  fcriptures,  are  innumerable. 
Ihe  teachers  of  religion  have  great  influence  on 
the  opinions  of  others.  Great  repeft  is  paid  to 
their  judgment,  in  points  which  are  of  infinite 
confequence  for  the  falvation  of  fouls.  They 
are  known  to  be  folemnly  charged  by  God  and 
the  Church,  and  they  are  profefledly  devoted  to 
the  obtainment  and  communication  of  religious 
knowledge.  They  have,  almoli  infinite  oppor- 
tunities to  miflead  and  deceive  men  in  their  eter- 


Serm.  XV.      of  heaven  agamjl  men.  311! 


nal  concerns.  They  can  do  this  by  errors  in 
do6trine — by  a  falle  conftrudion  of  the  law 
and  gofpel — by  hiding  the  eflential  parts  of  his 
counfel-— by  negledling  to  acquaint  themfelves 
with  the  contents  and  true  meaning  of  the  holy 
fcriptures. — They  can  do  it  by  teaching  divine 
things  with  a  kind  of  lightnefs,  by  which  men 
will  be  lead  to  think  them  of  little  importance  ; 
aind  by  fo  fpeaking  of  the  moft  important  Chrif- 
tian  dodrines,  that  many  will  view  them  with 
indifference,  and  think  it  to  be  of  little  import- 
ance, whether  they  believe  or  not.  They  can 
do  it,  by  an  improper  treatment  of  men  in  the 
perfonal  concerns  of  their  own  minds  ;  by  de- 
ftroying  a  conviction  of  fin  ;  or  advifmg  thcai 
to  hope  in  divine  mercy,  when  they  have  no 
good  claim  to  think  themfelves  forgiven  and 
fan6lified.  Such,  and  innumerable  more  than 
can  be  particularly  mentioned,  are  their  oppor- 
tunities for  mifguiding  ;  and  therefore  they  are 
in  great  danger  of  coming  under  the  woe. 

Those  who  are  teachers  of  religion  by  office 
and  folemn  defignation,  may  feel  a  friend fhip 
for  their  people,  and  defire  that  they  may  all 
come  to  falvation,  and  iUll  fall  under  the  woe  of 
preventing  their  entrance  into  the  kingdom  of 
God.  There  is  fomething  more  for  them  to 
do,  than  fimply  to  feel  friendly,  and  wifh  that 
their  people  may  come  to  a  knowledge  of  the 
truth  favingly.  They  are  watchmen  over  a 
charge,  which  is  of  infinite  value.  They  are  to 
reprove,  rebuke  and  exhort;  to  pray  and  intreat; 
to  travail  in  birth,  until  Christ  be  formed  in  the 
fouls  of  their  people.  To  be  faithful  and  efcape 
the  woe,  they  have  many  duties  to  perform, 
which  are  always  painful  and  felf-denying,  and 
often  dangerous  to  their  perfonal  happinefs  in 
the  world.     They   ought   always  to  be  on  the 


3 1 2  Onjhutting  the  kingdom  Vol.  II. 

fide  of  God  and  the  truth,  though  men  oppofe 
and  peifecute.  To  reprove  the  ftubborn  and 
haughty  fniner — to  (land  againft  thofe  who  are 
powerful  in  this  world,  but  ftill  oppofed  to  the 
truth — to  admonifli  the  profane  and  guilty,  and 
fearch  out  the  hidden  iniquities  of  the  heart — to 
deilroy  the  groundlefs  hopes  of  the  infincere, 
and  defcribe  to  men  the  vengeance  of  etcnal 
fire,  are  duties  painful  to  a  tender  and  benev- 
olent mind  ;  ftill  they  muft  often  be  performed, 
or  the  woe  and  condemnation  of  the  text  will  be 
incurred.  To  be  faithful,  they  muft  moft  ten- 
derly love  the  fouls  of  fmners,  and  be  grieved 
with  their  griefs  ;  but  at  the  fame  time,  muft  be 
as  an  iron  pillar  and  a  brazen  wall  againft  them. 
There  cannot  be  a  greater  evil  in  the  fight  of 
GcD,  than  it  is  to  ftiut  up  the  kingdom  of  heaven 
and  prevent  men  entering.  It  hath,  from  the 
beginning,  been  the  work  of  infinite  power,  wif- 
dotn  and  goodneis  to  open  the  kingdom  of  glo- 
ry that  miferable  and  guilty  fouls  may  enter — for 
this  the  mighty  and  gracious  providence  of  God 
hath  been  ever  operating.  To  open  the  kingdom 
of  heaven,  the  Son  of  God  came  down  from  his 
glory  and  lived,  obeyed  and  fufiered.  For  this 
all  the  means  of  religion  are  inftituted  ;  and  the 
influence  of  the  Spirit  is  continually  adiing  on 
the  confciences  and  hearts  of  men.  To  open 
the  kingdom  of  heaven  to  guilty  fmners,  nature 
in  all  its  courfes  hath  been  upheld,  and  the  an- 
gels of  heaven,  and  the  pious  on  earth,  have  been 
laboring  and  praying  from  the  beginning.  How 
great  then  the  fm  of  fliutting  it  againft  the  en- 
trance, even  of  one  foul.  To  prevent  the  en- 
trance of  one  immortal  mind,  will  caufe  more 
happinefs  to  be  loft  and  more  mifery  to  be  in- 
curred, than  all  the  happinefs  and  mifery  of  the 
whole  world,  from  its  creation  to  the  confumma- 


Serm.  XV.     of  heaven  again/i  men.  313 

tion  of  time. — How  great  then  muft  be  the  fin 
of  (hutting  up  the  kingdom  of  heaven  againfl: 
the  entrance  of  others.  It  is  a  fm  againfl:  t.rOD, 
greater  than  we  can  conceive,  and  words  will  not 
defcribe  the  magnitude  of  the  evil  that  muil  c.^me 
on  the  deluded  fufferer.  Ought  not  then  thofe 
who  are  appointed  to  give  religious  nn'tru'clion, 
very  folemnly  to  dehberate  this  fubject  with 
themfelves  ?  Ought  they  not  to  examine  and  be 
afraid  lefl:  they  have  ruined  fome  one  foul,  and 
perhaps  many  ?  Whether  they  have  not  been 
the  means  of  quenching  fome  convidtions  which 
were  excited  by  the  providence  and  Spirit  of 
God — led  fome  by  the  fyftem  of  their  doctrines 
and  their  cold  and  formal  manner  of  teaching, 
to  clofe  their  eyes  on  the  depravity  of  human 
nature,  and  the  need  of  a  new  heart  by  the 
agency  of  the  Spirit  of  God  ?  Whether  they 
have  not,  by  an  indifferent  treatment  of  thofe 
who  were  concerned  for  their  well-being  hereaf- 
ter, led  them  to  think  there  was  not  fo  much 
need  of  being  anxious  to  obtain  eternal  life  ? 
Whether  they  have  not  foothed  falfe  hopes, 
and  refrained  from  fearching  out  the  expecta- 
tions of  hypocrites  ;  or  in  fome  way  been  inflru- 
mental  of  keeping  men  out  from  the  kingdom  of 
heaven  ?  Thefe  are  folemn  quefliions,  for  a  man. 
to  bring  home  to  his  o  vn  confcience,  in  felf-ex- 
amlnation,  and  happy  is  he  who  doth  not,  if  he 
is  faithful  in  the  trial,  feel  felf-condemned  in 
innumerable  inftances.  Thofe  who  do  not  ex- 
amine tremblingly  and  prayerfully,  have  but 
little  fenfe  of  their  own  imperfections,  or  of  the 
worth  of  fouls,  and  of  the  folemn  account  they 
have  to  give  before  the  bar  of  God. 

Obfcrv.  II.  All   Chrifl:ian  profeffors,  are  in 
danger  of  falling  under  the   woe,   denounced 
R  r 


9  14.  On  Jhutting  the  kingdom  Vol.  11. 

againft  thofe,  who  (hut  the  kingdom  of  heaven 
againfl:  the  entrance  of  men. 

All  Chriilian  profeilbrs,  are  required  by  the 
glorious  Lord  of  the  Church,  to  inflruft  men  by 
their  good  examples,  and  fo  far  as  they  are  able 
and  have  opportunity  by  their  precepts  ;  and  are, 
therefore,  in  a  lower  {i^w^Q,  teachers  of  religion 
to  thofe,  who  are  in  any  way  connected  with 
them.  Chrilfians  are  mutually  to  teach,  pray, 
exhort,  warn  and  reprove  thofe  who  are  in  their 
holy  and  covenant  connection.  They  ought  to 
become  lights,  and  to  inftruft  and  warn  the  world 
by  their  exemplary  converfation,  and  by  an  ap- 
pearance of  humble  devotion  to  the  glory  of 
Gon  and  the  beft  interefls  of  his  kingdom. 

Especially  it  isexpetled  of  them,  that  they 
exhibit  a  good  Chrillian  example.  Their  failure 
in  this  refpecl,  often  proves  to  others  fuch  an 
occafion  of  falling  as  lliuts  them  out  from  the 
kingdom  of  heaven.  Bad  examples  in  Chrif- 
tians,  muft  make  others  doubt  the  reality  and 
excellency  of  Chriftian  piety,  and  prove  a  temp- 
tation to  them  to  live  thoughtlefs  and  vicious. 
Thus  by  their  bad  conduft  they  prevent  others 
entering  in.  It  is  moft  unnatural  and  wicked, 
for  thofe  who  have  profefled  and  promifed  to 
love  the  Redeemer  ;  and  for  thofe  who  profefs 
to  love  the  fouls  of  men,  by  their  own  want  of 
circumfpeclion  and  unholy  practices  to  make  it 
doubtful  to  the  unbelieving,  whether  there  be 
in  the  world  fuch  a  thing  as  true  piety.  True 
Chriilians  may  fometimes  be  left  to  do  this  ;  but 
there  is  no  reafon  to  expect  that  they  will  wholly 
efcape  the  woe.  If  they  are  Chriftians  indeed, 
a  l.oid  of  fovereign  grace  will  reclaim  and  bring 
them  to  own  the  fin,  and  bitterly  mourn  the  fault, 
and  will  fave  them  for  the  glory  of  his  grace. 
But  if  they  efcape  the  woe  in  the  world  to  come. 


Serm.  XV.    cf  heaven  againji  men.  315 

they  have  no  promife  of  efcaping  it  in  this  ; 
and  it  is  highly  probable,  that  a  holy  God  will 
in  fome  diftreffing  way  teltify  his  difpleafure 
againfl  them. 


OmGxy0$Li  Parents  and  the  governors  of 
families,  are  in  great  danger  of  fhutting  others 
out  from  the  kingdom  of  heaven. 

Parents  are  the  minifters  of  God,  and  they 
ought  alfo  to  be  minifters  of  religion  in  their 
houfes.  Infinite  wifdom  inftituted  the  natural 
relation,  that  it  might  be  fubfervient  to  moral 
and  religious  purpofes.  From  the  natural  rela- 
tion, reafon,  even  without  revelation,  is  able  to 
infer  the  religious  obligation  of  parents  and 
heads  of  families.  The  Heathen  will  join  their 
teftimony,  that  an  awful  woe  ©ught  to  come  on 
thofe  parents,  who  do  not  govern  and  reftrain 
their  children  from  vices,  and  teach  them  fuch 
duties  of  religion  as  may  be  known  by  thofe, 
who  have  not  the  word  of  God.  Hence  we 
find  that  all  national  communities,  in  the  moft; 
unchriftianized  lands,  who  are  organized  with 
any  public  government,  do  make  parents  refpon- 
iible  for  the  good  conduct  of  their  children.— *- 
We  have  a  happier  light  in  the  word  of  (ion. 
His  word  exprefsly  enjoins  the  parental  duties  of 
reftraining,  inftruding,  and  initiating  our  ofF- 
fpring  in  piety  and  an  early  fear  and  love  of 
God. 

Further,  it  hath  been  found  by  experience, 
that  there  is  a  near  connedion,  between  the  reli. 
gious  fidelity  of  parents  and  the  probable  falva- 
tion  of  their  offspring.  This  will  not  be  denied 
by  any,  who  have  ferious  and  experimental  no- 
tions of  religion.  Thofe  may  doubt  this,  who 
think  that  bare  civility  and  decency  of  manners 
are  all  the  needed  preparation  for  eternal  life  5 


\ 


310  On  Jhuttlng  the  kingdom  Vol.11. 

but  the  pious  cannot  doubt.  The  word  of  God 
is  flored  with  encouragements  to  this  duty  in 
parents — with  threatenings  to  thofe  who  neg- 
lett,  awful  threatenings  to  themlelves  and  their 
pofterity — and  with  examples  both  awful  and 
encouraging,  to  enforce  truth  and  duty  on  the 
minds  of  men. 

The  duties  of  parents  are,  to  reftrain  the  paf- 
iions  and  fubjeO:  the  ilubborn  wills  of  their  de- 
praved offspring.  lb  inflrucl  them  in  all  the 
principles,  dodrines,  obligations,  and  duties  of 
religion  to  God  and  man  To  teach  them  their 
accountablenefs  and  dependance  on  an  infinite 
GoD,  both  for  time  and  eternity. —  To  unfold  to 
their  underftanding  the  infinite  perfe6:lons,  and 
th&  natural  and  moral  glories  of  his  character. 
To  fhow  them  their  own  immoral  difpofition  and 
in  what  it  effentially  confifls,  and  how  it  leads 
them  to  evil  pradlices. — To  imprefs  their  minds 
with  a  fenfe  of  a  coming  eternity,  a  judgment 
before  the  bar  of  God,  and  a  fentence  of  endlefs 
duration  in  its  effe^ls  of  bleffednefs  or  woe. — 
To  indo6lrinate  them  in  the  glorious  fcheme  of 
redemption  by  an  all-fufficient  Saviour,  teaching 
them  how  his  glorious  charafter  is  formed  ;  how 
he  made  an  atonement  for  fm  ;  and  how  fm- 
ners  are  effed:ually  called  home  to  himfelf,  by 
the  convincing,  renewing  and  fanftifying  influ- 
ences of  the  Spirit. — Alfo,  to  acquaint  them 
with  the  exercifes,  trials  and  comforts  of  a  Chrif- 
tian  life ;  and  fliow  them  the  intimate  connec- 
tion between  a  true  faving  faith  and  love,  and 
a  life  of  good  works  in  the  fight  of  men.  The 
parent  who  doth  not  all  this  neglefts  his  duty. 

And  in  feveral  of  the  particulars  which  have 
been  mentioned,  the  inflrudion  mufl  be  given 
by  example.  Indeed,  in  all  refpeds,  the  exam- 
ple of  the  parent  mufl  confirm   his  prcepts,  or 


i 


Serm.  XV.    of  heaven  againjl  men.  317 


they  will  be  of  little  avail.  Recommendations 
of  prayer  to  the  child,  unlefs  he  fees  the  parent 
praftiling  the  duty  himfelf,  or  exhortations  to 
truth,  integrity  and  decent  language,  while  there 
is  aconflant  example  of  falfhood,  diflionefty  and 
profanenefs,  will  fail  of  doing  any  good. 

Having  confidered  the  fevcral  ways,  in  which 
parents  are  under  obligation  to  be  minifters  of 
religious  inftrudlion  and  piety  in  their  houfes  ; 
it  enables  us  to  fee,  how  exceedingly  they  are 
expofed  to  the  woe  and  condemnation  of  our 
text,  for  fliutting  out  their  children  and  the 
young  who  are  under  their  care,  from  the  king- 
dom of  heaven.  O  cruel  parents  to  do  it,  but 
many  are  guilty  ! — many  become  miniiiers  of 
fm  to  thofe  whom  they  love  fo  well.  While  la- 
boring for  their  earthly  good,  by  negleding  to 
give  religious  inflru6lion  and  by  an  evil  exam- 
ple, they  prevent  them  entering  the  kingdom  of 
glory.  How  many  parents  do  this,  by  neglect- 
ing all  ferious  inftrutlion  either  moral  or  evan- 
gelical !  How  many  by  their  own  examples  of 
immorality  and  profanenefs  ! — How  many  by 
the  negled:  of  prayer  and  pious  order  in  their 
houfes — how  many  by  fuffering  their  children  to 
hear  them  ridicule  ferious  people  and  their  de- 
light in  the  worfliip  of  VioD  !  < '  parent,  who  art 
of  this  character,  how  great  is  thy  blindnefs  ! 
Art  thou  afraid  thy  children  will  ferve  Goo  too 
much — even  that  Goo  who  made  thee  and  thy 
offspring,  and  is  giving  thee  good  things  every 
day,  to  make  the  trial,  whether  or  not  by 
his  goodnefs  thou  wilt  be  led  to  repentance  ? 
Canfl  thou  think  that  an  habitual  remembrance, 
fear  and  love  of  God  will  do  an  injury  to  thy 
beloved  offspring  ?  No,  thy  confcience  hath  not 
yet  permitted  thee  to  believe  this  ;  but  the  truth 
:■?,  thou  hall  thyfelf  no  delight  in  ferving  GoDj 


318  On  Jhutting  the  kingdom        Vol.11, 

and  to  fee  thy  young  ones  going  before  thee  in 
ferving  and  feeking  their  Maker,  wounds  thy 
pride,  harrows  thine  own  confcience  for  palt 
negk£ls,  and  brings  thee  to  a  painlul  refle<5lion 
on  thy  duty  and  thy  danger.  Thine  own  aver- 
fion  to  the  truth  and  duties  of  religion  overpow- 
ers even  the  yearnings  of  natural  affeclion. — 
Their  younger  and  lefs  hardened  confciences 
reprove  thine  own  want  of  godhnefs,  and  it  is 
more  pleafant  to  thy  lufts,  to  have  the  whole 
fieep  together,  than  it  is  to  be  difturbed  by 
young  pradical  preachers  of  religion. — O  un- 
happy parent !  now  thou  canft  negledl  thy  duty  ; 
now  thou  canft  fay  all  may  end  well  ;  novi^  thou 
canft  fay,  in  the  ftrength  of  parental  affection, 
thofe  children  have  long  to  live,  and  I  ardently 
hope  it  will  be  well  with  them.  But  remember 
they  may  die  fpeedily,  and  if  thou  (houldft  fur- 
vive,  how  wilt  thou  look  on  their  cold  corpfes 
with  compofure,  while  in  remembrance  of  thine 
own  negle£t  ?  How  wilt  thou  meet  them  before 
the  bar  of  a  moft  holy  Judge,  and  hear  him 
fay,  thefe  fhall  perifh  under  their  iniquities, 
but  their  blood  will  I  require  at  thy  hand  ?  How 
many  unhappy  parents  may  we  fear  will  fall  un- 
der this  woe  and  condemnation. 

'Obferv.  IV.  All  who  have  an  extenfive  in- 
fluence among  men,  and  by  their  condition 
and  offices  are  able  to  do  much  for  or  againft 
the  religion  of  Christ,  are  peculiarly  expofed 
to  the  woe.,  which  Christ  pronounced  in  the 
text. 

The  world  was  made  and  is  preferved,  and  its 
laws  and  government  were  inftituted  to  anfwer 
the  purpofes  of  infinite  wifdom,  in  the  glorious 
fcheme  of  redemption.  Nothing  in  this  world 
can  be  feparated  from  th^fe  counfels  of  holing 


Serm.  XV.      of  heaven  againji  men.  319 

and  grace,  as  they  h  ve  ever  exiftcd  in  the  infinite 
mind  ol'GuD.  The  impenitent,  although  not  fav- 
ed  will  be  examples  of  the  nature  of  fm;  and  what- 
ever diiplays  that,  will  fliow  the  abounding  of  grace 
and  provt^  the  glory  of  divine  mercy  in  the  fal- 
vation  of  the  redeemed.  To  carry  on  the  great 
work  of  redemption  the  world  is  preferved  ; 
ftates  and  kingdoms  are  raifed  up  and  put  down  ; 
the  earthly  times  and  feafons  are  ordered  ;  and 
all  the  events  of  particular  lives,  even  to  the 
falling  of  a  hair  from  the  head.  If  fuch  be  the 
motives  of  the  great  Creator  and  providential 
governor  of  the  world,  and  they  are  made  known 
to  us  in  his  word  ;  it  creates  an  obligation  on 
every  creature,  according  to  his  power  and  op* 
portunities,  to  devote  himfelf  to  the  advancement 
of  Christ's  kingdom,  and  the  redemption  of 
men's  fouls  from  fm  and  mifery.  If  there  be 
fuch  a  general  obligation  on  individuals,  its 
flrength  is  according  to  their  talents  to  do  good, 
to  their  opportunities,  and  to  their  influence  in 
fociety.  Much  more  may  be  expefted  from 
fome  than  others.  AH  have  fomething,  but 
fome  have  much  to  do  for  the  good  of  Christ's 
kingdom  and  the  falvation  of  others.  Think 
not,  O  reader,  whoever  thou  art,  that  thou  may- 
eft  ftand  idle  in  the  field  of  benevolent  exertion 
for  the  good  of  men's  fouls ;  neither  think, 
that  thou  art  io  unimportant  in  fociety,  that 
thou  canft  not  prevent  fome  one  from  entering 
into  the  kingdom  of  heaven.  If  thou  art  net  a 
minifler  of  religion,  if  thou  art  not  a  parent ;  ftill 
thou  art  a  neighbor,  and  it  is  the  divine  law, 
that  thou  love  the  foul  of  thy  neighbor  as  thine 
own  foul,  and  watch  over  and  warn  him. 

As  fomething  is  expected  from  thofe  who 
have  fmall  influence  ;  fo  much  is  required  from 
thofe  who  have  a  greater  power  in  fociety.    A« 


320  OnJImtting  the  kingdom        Vol.  II. 

the  parent  governs  the  domeftic  ;  fo  the  civil 
ruler  direfts  and  influences  the  pubHc  body. 
Civil  rulers  are  in  a  fituation  to  do  much  for  the 
kingdom  of  Christ,  and  they  may  alfo  fhut  up 
the  kingdom  of  heaven,  and  prevent  their  peo- 
ple from  entering  in.  God  faith,  that  in  the 
days  of  the  profperity  of  his  Church,  kings  fhall 
be  its  nurfmg  fathers,  and  queens  its  nurfmg 
mothers  ;  therefore  it  mud  be  the  duty  of  civil 
rulers  to  protect,  by  all  the  authority  that  is  in 
their  hands  the  interefts  of  the  kingdom  of 
CiR.!si'.  If  they  fuffer  immorahty  and  licen- 
tioufnefs  to  pafs  unpunifhed  ;  if  they  give  cred- 
ibility by  their  influence  to  the  oppofers  of  piety  ; 
if  they  fuffer  the  Lord's  Sabbath  to  be  violated 
with  impunity  ;  and  do  not  ufe  a  civil  influence 
to  have  religion  made  refpeftable  in  the  world, 
they  fliut  the  kingdom  of  heaven  againft  men. 

1  !■  is  a  deplorable  truth,  that  civil  rulers,  have 
in  innumerable  inflances,  endeavored  to  make 
religion  and  its  inllitutions  and  its  friends  the 
engines  of  ilate  policy.  With  this  God  hath 
been  difpleafed,  and  is  now  awfully  punifliing, 
even  the  places,  where  this  hath  been  done  in 
ages  pad. — It  is  another  deplorable  truth,  that 
civil  rulers  have  endeavored  to  control  the  reli- 
gious opinions,  and  have  perfecuted  the  con- 
fciences  of  men  with  fire  and  the  fcaffold.— Thefe 
things  were  a  horrid  abufe  of  civil  power,  and 
the  eyes  of  the  world  have  been  opened  to  fee 
them  with  deteftation.  But  there  is  always  dan- 
ger of  going  from  one  to  another  extreme.  Be- 
caufe  civil  power,  in  its  relation  to  the  Church 
of  Christ,  hath  been  abufed  and  wrought  many 
horrid  things  in  the  earth  ;  all  this  is  no  reafon 
that  its  nurturing  aid  fhiould  be  denied  to  reli- 
gion. Becauie  the  civil  rulers  of  men  have  no 
right  to  become  organs  of  religious  inftruction  to 


1 


Serm.  XV.     of  heaven  againji  men.  321 

the  people,  and  to  control  their  confciences  in 
the  belief  or  difbelief  of  particular  dodrines,  it 
by  no  means  follows,  that  they  are  excufed  from 
the  obligation  of  affording  a  friendly  aid  to  a 
pure  religion  and  morality. — It  by  no  means 
fuUows  that  immoral  men,  and  thofe  who  deny 
the  dod:rines  of  religion,  are  fit  to  be  trulled  with 
the  facred  interefts  of  religion  and  freedom.  It 
bv  no  means  follows  that  civil  rulers  are  freed 
from  the  obligations  to  be  friends  of  piety.  J'hey 
do,  in  fact,  fland  in  a  public  fituation,  and  have 
a  general  influence  both  in  public  opinions  and 
pradice.  The  government  is  the  Lord's,  and 
after  they  have  attained  the  honor  and  taken  the 
folemn  vow,  they  cannot  difpenfe  with  their  ob- 
ligations,  by  faying,  civil  influence  and  power 
have  nothing  to  do  with  religion.  The  fame 
obligations  which  they  are  under  as  men,  and 
as  common  members  of  fociety,  do  certainly' 
follow  them  when  in  the  chair  of  Hate,  and  in 
the  judicial  feat.  If  piety,  religion  and  good 
morals  are  aflfronted,  and  they  do  not  protect 
them ;  they  become  partakers  in  guilt  with  the 
worft:  of  the  people.  Civil  rulers,  are  therefore 
in  great  danger  of  coming  under  the  woe  and 
condemnation,  of  (hutting  up  the  kingdom  of 
heaven  and  preventing  thofe  who  wifli  to  enter. 

Obferv.  V.  All  who  ufe  the  authority  with 
which  they  are  cloathed,  whether  it  be  by  nature, 
by  divine  appointment,  by  civil  conllitut'on, 
or  by  the  cuftoms  of  decency  in  fociety,  to  pre- 
vent others  from  worfliipping  God,  according  tp 
their  defires  and  the  didates  of  their  own  con- 
fciences, do  merit  the  woe  and  condemnation  of 
our  bleflfed  Lord. 

If  they  merit,  and  do  not  repent  and  reform, 
thev  muft  doubtlefs  endure  it.     Many   others. 
S  s 


522  Onjhutt'mg  the  kingdom  Vol.  II. 

befides  civil  rulers  and  parents,  have  an  authori- 
ty and  influence,  which  is  gained  either  by  law  or 
cuftom.  The  hulband  influences  his  wife. — 
The  mafl:er  controls  his  fervant  ;  and  the  de- 
pendant neighbor  is  under  ahnoft  the  fame  con- 
trol, from  thofe  who  are  more  opulent  and 
influential. — The  man  of  fmall  abiUties  cannot 
refift  the  fophiftical  arguments  and  the  multitude 
of  words  from  thofe  who  are  more  intelligent 
and  artful.  All  thefe  have  an  authority  by  law 
or  cuftom,  or  the  influence  of  focial  relation, 
confidence  or  endearment.  They,  in  a  fenfe, 
have  the  minds  of  others  under  their  control. 
Sometimes  they  control  them  by  over  perfuafion  j 
fometimes  by  ridicule  ;  and  fometimes  by  inter- 
eft  or  power. 

How  often  do  we  fee  thefe  kinds  of  influence 
and  power,  ufed  to  blind  the  underftanding  ;  to 
lay  the  alarmed  eonfcience  afleep  ;  to  defl:roy 
the  beginning  of  a  convidion  of  truth,  of  feriouf- 
nefs  and  of  an  eternity  that  is  endangered.  How 
often  do  we  find  thofe,  who  have  no  fear  of 
God  before  their  eyes,  by  a  virtual  or  an  au- 
thoritative influence,  preventing  others  from 
the  place  of  prayer  and  praife,  and  from  accom- 
panying with  fuch  as  can  guide  them  in  their 
iouls'  concerns.  Art  thou,  O  man,  afraid  that 
the  friend  of  thy  bofom  will  be  too  good,  too 
virtuous,  or  too  fenfible  of  Chriftian  and  moral 
obligations  ?  Art  thou  afraid  that  this  friend  will 
offer  too  many  prayers  for  thee,  and  that  in  con- 
fequence  of  thefe  prayers,  God  will  alarm  thy 
confcience,  and  fpoil  thy  carelefs  and  fmful 
pleafures  ?  Or  art  thou  afraid  that  this  friend 
will  gain  the  manfions  of  glory,  whilft  thou  art 
call  down  to  darknefs  ? 

Dost  thou,  who  art  a  maflier,  fear  that  thy 
fervant  will  have  more  of  the  friendfliip  of  the 


Serm.  XV.     of  heaven  againjl  men,  323 

Almighty  maker  of  all  men,  than  thou  haft  thy- 
felf?  Art  thou  afraid  of  the  prayers  of  one  fo 
much  under  thy  control,  or  is  thy  pride  pained 
to  think  that  he  may  be  chofen  to  glory,  while 
thou  art  left  to  die  in  thy  fins  and  under  all  thy 

guilt. -Remember,    that  though  thou  canft 

throw  an  impediment  in  the  way  of  his  falvation, 
ftill  thou  canft  not  make  him  filent,  when  called 
by  the  Almighty,  as  a  witnefs  againft  thy  im- 
piety. The  end  will  Ihow,  and  eternity  will  wit- 
nefs, whether  he  be  right  in  wifhing  to  feek, 
ferve  and  praife  the  Lord  ;  or  thou  in  throwing 
every  impediment  into  his  way,  by  which  he 
either  is  difcouraged  or  reftrained. 

The  prefent  ftate  of  religion  in  the  country, 
hath  opened  a  fcene  of  things  very  different 
from  what  hath  been  in  years  paft.  The  late 
revival  to  ferious  attention,  hath  made  the  pre- 
fent fubjcdl  a  very  pradtical  one.  The  minds  of 
men,  of  families,  and  in  a  multitude  of  in- 
ftances  of  near  eonnedions,  have  been  moft  fen- 
fibly  divided,  and  fome  who  have  power  and 
influence  on  their  fide,  have  aftually  endeavored 
to  fupprefs  that,  which  the  writer  believes  to  be 
a  glorious  work  of  God,  and  which  will  be  re- 
membered by  the  fubjetts  of  it  with  praifes 
through  eternity.  May  not  feveral  expoftula- 
tions  be  made  with  thofe,  who  are  of  a  different 
opinion  ? 

I.  Is  it  not  fit  that  thofe  who  are  to  live  or 
die  eternally,  for  themfelves,  fliould  be  their  own 
judges,  and  fatisfy  their  own  confciences  in  thefe 
all-important  concerns  ?  Confcience  is  not  de- 
pendant on  the  will  of  a  man  who  thinks  him- 
felf  to  be  fuperior  ;  but  on  the  didates  of  reafon, 
guided  by  the  word  of  God,  and  by  a  divine  in- 
fluence on  the  mind  which  is  awakening  and 
fanclifying.     Parents,   huibands    and    mafter??^ 


324  On  Jhutting  the  kingdom  Vol.11. 

cannot  befaved  orlofl:,in  theplace  of  thofe, -whom 
thty  endeavor  to  control  in  matters  of  confcience. 
It  may  be,  and  in  a  multitude  of  inftances,  it 
doubtlefs  is  the  duty  of  the  controled  to  comply 
calmly  ;  but  in  thofe  very  inftances,  a  heavy 
vengeance  from  the  Lord  may  fall  on  thofe  who 
control,  if  they  exert  their  influence  in  a  wrong 
manner  Certainly  in  the  matter  of  gaining  or 
lofnigan  eternal  falvadnn,  it  becomes  thofe  who 
have  a  power  of  contn  ling,  either  by  the  laws  or 
cuftoms  of  earthly  fociety,  to  ufe  it  with  great 
caution  and  tendernefs  of  confcience.  If  they 
fee  thofe,  whom  they  have  a  right  to  influence, 
to  be  ferious,  abftaining  from  crimes,  anxious  to 
do  right  and  glorify  Gcm),  and  at  the  fame  time, 
of  a  found  mind  ;  either  to  coerce,  threaten,  or 
ri(iicule,  is  a  dangerous  bufmefs.  Neither  is  it 
fafe  to  wound  the  feelings  of  thofe  who  are  in 
this  fituation  ;  and  to  do  it,  fubjefts  to  the  awful 
threatening  of  Christ,  "  But  whofo  Ihall 
offend  one  of  thefe  little  ones  that  believe  in  me, 
it  were  better  for  him  that  a  mill-ftone  were 
hanged  about  his  neck,  and  that  he  were  drown- 
ed in  the  depth  of  the  fea."  Many  of  the 
thoughtlefs  world,  becaufe  they  fee  the  ferious 
and  prayerful  to  be  affli61:ed  by  the  providence 
of  God,  think  that  they  alfo  may  afflid  and 
difturb  them  in  their  religion,  with  impunity  ; 
but  they  judge  very  falfely.  God  afflids  to  make 
them  more  ferious  and  more  determined  in  their 
duty  ;  but  thefe  afflidt,  from  the  hatred  they 
have  to  ferioufnefs,  or  to  prevent  all  divine  im- 
prefl^ions.  Even  when  God  alBidls,  with  great 
jealoufy  he  watches  over  the  injuries  of  thofe 
who  have  begun  to  inquire,  or  have  adually 
obeyed  him  in  the  gofpel  of  Chris  j'.  He  fees 
their  troubles  and  vexations — he  hears  their 
groans-— he  pities  them  under  the  attacks  of  fa- 


Serni.  XV.      of  heaven  againjl  men.  325 

tan  and  of  a  deftroying  world,  and  his  wrath  is 
kindled  within  him,  to  executevengear.ee  ir.  the 
due  time,  it  therefore  becometh  thofe,  who 
have  in  their  hands  a  power  to  control  and  af- 
flicl  luch  as  are  ferioufly  difpofed,  carefully  to  , 
fee  how  they  do  it.  If  the  authority  be  uled  in 
a  wrong  caufe,  a  hulbanu's  influence,  a  parent's 
authority,  or  a  mailer's  power  will  be  no  excufe 
— no  juftilication  before  the  bar  of  God.  It  is 
true  that  all  thefe  powers  are  placed  in  men  by 
God  himfelf ;  but  they  muft  ufe  them  at  their 
own  peril.  Ufing  them  againft  the  caufe  of 
God  and  the  fouls  of  men,  is  a  rebellion  againfl 
the  fountain  of  all  power.  It  muft  be  on  very 
clear  and  high  evidence,  that  fuch  power  can  be 
prudenily  ufed  ;  and  after  a  feafon  for  delibera- 
tion and  to  hear  calm  advice,  perhaps  it  may 
never  be  ufed  prudently,  except  where  the  pre- 
tence of  religion  is  proftituted  as  a  protedtion  for 
crimes,  and  the  moft  evident  difturbancc-  in  foci- 
ety.  True  religion  is  always  productive  of  fo- 
briety,  good  morals  and  a  faithful  improvement 
of  time  in  the  duties  of  benificence  and  righteouf- 
nefs  ;  and  where  thefe  effefts  appear  it  is  not 
fafe  to  coerce,  although  the  religious  fpeak  of 
internal  exercifes,  fears  and  comforts,  of  which 
thofe  who  can  command  them  have  no  concep- 
tion ;  for  power  may  be  in  the  hands  of  carnal 
fecurity,  and  of  thofe  who  are  in  all  the  dark- 
nefs  of  unfanclilied  nature. 

1.  There  is  an  indirect  power,  or  more  pro- 
perly influence,  where  there  is  no  legal  pretence, 
lo  Gxercii'e  authority,  by  which  men  may  fhut 
others  out  from  the  kingdom  of  heaven.  . 

The  human  mind  is  ilrongly  adcd  upon  by 
ridicule  ;  by  a  neglect  of  the  common  marks  of 
y:cial  refpeft  ;  and  by  a  treatment  which  indi- 


325  On /hutting  the  kingdom         Vol.  II. 

cates  tacitly  a  charge  of  folly.  Thefe  engines 
of  influence  are  often  ufed  to  damp  the  good 
refolutions  of  the  ferious  and  reforming,  and  in 
many  inftances  they  fucceed,  where  all  other 
means  of  doing  evil  would  be  ineflfedual.  The 
guilty,  perhaps  may  think  thefe  things  to  be  law- 
ful, becaufe  they  gratify  their  own  difpofition  for 
diverfion,  and  do  at  the  fame  time,  leave  others 
at  liberty  to  do  as  they  pleafe.  But  here  alfo 
there  is  guilt.  If  God  will  remember  to  reward 
a  cup  of  cold  w^ater,  w^hich  is  given  in  love  to  his 
caufe,  he  will  not  forget  to  punilh  the  fmallefl 
circumftance  that  militates  againfl  the  intereft 
of  his  kingdom  and  the  deliverance  of  fouls  from 
the  thraldom  of  fm. 

To  fpeak  of  ferious  people  with  a  fneer  ;  to 
reprefent  thofe  who  have  pleafure  in  the  fervice 
of  religion  although  often  repeated,  as  being 
w^eak  and  deceived  people  ;  and  to  treat  them 
with  an  air  of  contempt,  is  a  kind  of  perfecution 
which  God  will  punifh.  It  is  true,  that  if  they 
are  confirmed  in  the  fpirit  of  faith  and  godlinefs, 
they  will  not  regard  fuch  things  ;  but  this  may 
be  done  to  thofe  who  are  babes  in  confideration, 
and  they  may  thereby  be  deterred  and  flmt  out 
from  the  kingdom  of  heaven.  Every  difrepeft- 
ful  infmuation,  and  every  refleftion  againfl:  fuch, 
on  account  of  their  ferioufnefs,  is  a  fpear  to  pierce 
their  good  refolutions,  and  its  natural  tendency 
is  to  fink  them  down  again  to  the  mofl:  danger- 
ous fecurity. 

Much  more  criminal  are  open  revilings.  Such 
are  not  uncommon,  and  the  word  of  God  is 
ftored  with  threatenings  againfl:  them.  From 
many  paflTages,  I  fliall  mention  but  one  in  the 
epiftle  of  Jude,  where  he  fpeaks  of  Christ's 
coming  to  judge  the  world  in  conformity  to  the 
prophecy  of  Enoch,    "  To  execute  judgment 


Serm.  XV.      of  hea'ven  againjt  men.  327 

upon  all,  and  to  convince  all  that  are  ungodly 
among  them  of  all  their  ungodly  deeds,  which 
they  have  ungodly  committed,  and  all  their  hard 
fpeeches,  which  ungodly  fmners  have  fpokeii 
againfl  him."  Whatever  is  faid  againfl  the  peo- 
ple of  Christ,  he  vi'ill  efleem  as  faid  againft 
himfeif,  and  it  will  be  one  of  the  awful  works  of 
divine  vengeance,  in  the  great  day  of  the  Lord, 
to  appoint  a  retribution  to  fuch  revilings  and 
fcofFs,  which  are  made  againft  Christ, in  the  per- 
fons,  holy  employments  and  in  the  worfliip  which 
is  paid  to  him,  by  his  people.  And  although 
the  unfandified  cannot  be  fuppofed  to  worfhip 
and  feek  the  Saviour  from  holy  motives,  yet  as 
they  are  moved  and  enquire  by  a  divine  admoni- 
tion, he  will  not  fuifer  even  thofe  to  be  reviled 
with  impunity. 

3.  Let  me  further  expoflulate  and  inquire,  of 
thofe  who  try  to  impede  the  ferious  in  their  pro- 
grefs,  what  their  motives  can  be,  or  w-hether 
they  have  ever  fearched  them  out,  or  actended 
to  the  criminality  there  is  in  their  conduct  ? 

What  muft  be  the  m.otives  of  a  man,  who 
doth  any  thing  to  impede  another  in  his  attempts 
to  feek  eternal  life  ?  It  cannot  be  goodnefs  and 
brotherly  love,  for  a  good  mind  will  certainly  be 
willing  that  a  fellow  creature  ihould  be  happy  ; 
and  though  the  feeker  may  be  in  fome  refpects 
miftaken,  a  good  heart  would  overlook  fome 
works  even  of  weaknefs,  in  the  joy  that  would 
arife  to  fee  an  immortal  mind  beginning  to  be 
earneftly  engaged  in  the.  concerns  of  eternity. — 
It  cannot  be  an  apprehenfion  that  it  is  really  un- 
wife  to  be  anxious  for  an  endlefs  futurity  j  for 
although  many  forget,  no  man  in  the  exercife 
of  reafon  can  fay  this  is  wife,  or  can  call  ihofe 
unwife  who  endeavor  to  lay  up  for  themfelv^s 


328  On /hutting  the  kingdom         Vol.  II> 

treafures  in  heaven.  There  is  a  confcience— 
there  is  a  convidion  of  truth — there  is  a  dread 
of  futurity  and  of  the  invifible  world  and  of  com- 
ing without  great  prepartion  into  the  prefence  of 
G  >D,  which  convinces  the  mofl:  vicious,  in  a 
moment  of  confideration,  that  it  is  wife  to  re- 
gard another  world.— It  cannot  be  a  fixed  belief, 
that  the  duties  of  religion  are  unneceffary  or 
afflicting  to  thofe  w^ho  perform  them.  Men  may 
oppofe  thefe  duties,  but  they  cannnot  think  them 
to  be  unreafonable.  Ihey  may  negleO:  them, 
but  they  cannot  think  themfelves  to  be  right. 
1  hey  may  think  that  they  find  no  happinels  in 
piety  ;  but  they  cannot  think  from  all  that  they 
have  feen,  that  there  is  no  happinefs  to  the  peo- 
ple of  God  in  religion.  1  hey  may  fay,  we 
cannot  bear  to  fee  people  fo  devout,  ferious,  and 
abftrafted  from  the  pleafures  of  the  world  ;  but 
at  the  fame  time,  when  they  make  a  courfe  of 
regular  obfervations  on  the  duties  and  appear- 
ance of  a  Chriftian's  life,  they  cannot  think  him 
to  be  an  unhappy  man.  Neither  can  they  fup- 
pofe,  that  fociety  will  be  injured  in  its  bed  in- 
interefts,  by  a  ftrift  performance  of  religious 
duties.  It  is  apparent  that  the  well  being  of 
fociety  in  this  world,  is  promoted  by  the  fpirit 
and  practice  of  a  ftrift  religion.  I  hofe  v*  ho  are 
moft  faithful  to  feek  and  ferve  God  ;  are  in  all 
refpeds  the  beft  friends,  the  bed  neighbors,  and 
moft  punctual  in  the  duties  which  arife  from  the 
fpecial  relations  of  life.  On  taking  the  moft 
extenfive  view  of  this  fubjeCt,  it  appears  proba- 
ble that  it  is  guilt  of  confcience  which  moves 
the  unholy  to  prevent  others  from  thofe  duties, 
which  are  their  preparation  for  entering  into 
the  kingdom.  To  fee  the  ferioufnefs  of  other 
people,  and  efpecially  if  it  be  of  thofe  who  arc 
in  their  near   connedion,   reproves   theni,  2.tA 


Serm.  XV.     of  heaven  againji  men,  329 

forces  the  queftions  upon  them  ;  Is  thine  own 
ftate  a  fafe  one  ?  Art  thou  prepared  for  death  and 
another  world?  If  thofe  who  appear  to  be  pained, 
have  a  caufe  for  anxiety,  haft  not  thou  greater 
caufe  to  fear  and  tremble  ?  If  the  only  poffible 
way  of  lalvation  be  by  a  change  of  heart,  art 
thou  not  wholly  unprepared  ?  To  put  away  re- 
proof and  enjoy  the  quietnefs  of  fin,  men  will 
oppofe  even  the  fight  of  religion  in  others  ;  and 
though  the  terms  of  acceptance  with  God,  are 
not  altered,  they  will  try  to  make  themfelves 
quiet  by  difcrediting  the  religion  of  others.  To 
fuch  the  text  applies.  "  Woe  unto  you,  finners, 
for  ye  (hut  up  the  kingdom  of  heaven  againft 
men  :  for  ye  neither  go  in  yourfelves,  neither 
fuffer  ye  them,  that  are  entering,  to  go  in."— =• 
Amen. 


Tt 


I  •       I  -    I         •  fi 


SERMON   XVI. 


On  the   difFerent  conditions  of  men  in  the 
prefent  and  future  world. 


e^Xe  ^vi,  25. 

BCT  Abraham  /aid ^  fon^  remember  that  thou  in  thy 
life  time  reaivedji  thy  good  things ,  and  likewife 
Lazarus  evil  things  :  but  now  he  is  comforted 
and  thou  art  tormented. 

THE  parable  from  which  this  paflage  is  ta- 
ken, is  perhaps  the  moft  folemn  of  all 
which  were  fpoken  by  JestJs  Christ.  It  was 
his  peculiar  talent,  to  bring  the  moft  folemn  and 
awful  realities  of  eternity  into  the  fight  ©f  men, 
by  fuch  plain  and  familiar  reprefentations,  as 
cannot  fail  to  take  a  deep  hold  of  all  minds, 
which  are  not  perfectly  blind  and  unfeeling. 
We  find  plainly  implied  in  this  parable,  a  number 
of  the  moft  interefting  truths  of  which  fome 
perfons  doubt,  and  very  many  more  are  wholly 
thoughtlefs. 

One  is,  that  there  are  two  conditions  to  which 
men  go  after  death.  This  truth  cacnot  be  raote 


332       On  the  different  conditions  of  men    Vol.  II. 

plainly  cxprefled,  than  it  is  by  Christ  himfelf 
in  this  parable.  If  there  were  no  other  author- 
ity than  this  for  the  truth,  it  ought  to  convince 
all  who  believe  the  fcriptures.  1  wo  perfons  are 
mentioned,  and  the  relation  is  of  a  certain  faft. 
It  is  not  a  conjedure  of  what  may  be  ;  but  an 
account  of  a  hQ.  which  hath  been  and  as  it 
hath  once  been,  it  may  be  in  innumerable  fu- 
ture inftances.  After  defcribing  their  condition 
in  life,  he  particularly  tells  their  ftate  after  death. 
But  thefe  perfons  died  according  to  the  courfe 
of  nature,  as  all  of  us  foon  muft.  Lazarus  died, 
and  w;;s  carried  or  conducted  by  angels  to  Abra- 
ham's bofom.  Abraham's  bofom,  among  the 
Jews,  to  whom  Christ  fpake,  was  a  common 
and  well  known  defcription  of  heaven.  The 
rich  man  died  and  was  buried,  and  in  hell  he 
opened  his  eyes  being  in  torment.  There  can- 
not be  a  more  pofitive  defcription  of  two  differ- 
ent flates,  to  which  men  go  after  death,  one  of 
happinefs,  and  the  other  of  mifery  ;  and  it  feems 
flrange  that  any,  who  believe  Jesus  Christ  to 
be  a  true  prophet,  can  doubt  in  the  matter,  when 
they  find  him  in  the  parable,  and  in  fo  many 
other  places,  declaring  the  fam.e  truth. — He 
fpake  in  the  moft  plain  and  pofitive  manner,  of 
happinefs  and  mifery  and  the  world  to  come. 
This  was  the  general  tenor  of  his  preaching,  on 
all  occafions  and  to  all  men,  whether  good  or 
evil. 

A  SECOND  truth,  communicated  in  the  para- 
ble, is,  that  the  happinefs  and  mifery  of  another 
world  are  unmixed  or  moft  perfect  in  their  kind 
and  degree.  The  happy  perfon^was  conducted 
by  angels  and  found  in  Abraham's  bofom,  which 
reprefented  a  ftate  of  perfect  bleffednefs.  But 
the  unmixed  and  extreme  mifery  of  the  fln- 
ner  is  much  more  forcibly  defcribed  to  our  un- 


Serm.  XVI.  i?i  theprcfent  and  future  world.    333 


derflandlng. — "  In  hell  he  lifted  up  his  eyes, 
being  in  torment." — In  this  world  there  arc  con- 
ditions of  extreme  diftrefs  ;  but  mixed  with 
fome  good,  and  with  many  alleviations  to  the 
pain,  in  the  parable  there  appears  to  be  no 
mixture  of  good,  nor  a  poffibility  of  any  allevi- 
ation. The  petition  which  he  made,  leems  to 
be  for  the  fmalkft:  mitigation  that  we  can  pofli- 
bly  conceive,  -t  was  only  for  a  drop  of  water 
to  cool  the  tip  of  his  tongue  ;  yet  fmall  as  it  ap- 
pears, there  was  a  denial.  I'he  only  anfwer 
that  could  be  given,  was, ''  fon,  remember  thou 
hadft  thy  good  thinr!:s  in  thy  life  time,  and  now 
thou  art  tormented.'*  1  here  could  not  be  a 
plainer  intimation  that  there  was  no  poffibility  of 
any  good  to  be  mixed  with  his  evil. — It  was  evil, 
and  evil  only  that  he  muft  fuffer.  Many,  who  deny 
the  fcriptures  as  a  perfecl  rule  of  faith,  and  fub- 
ftitute  the  decifions  of  their  own  reafon  for  a 
guide,  feem  to  imagine  that  a  future  condition, 
will  be  like  the  prefent,  a  mixture  of  good  and 
evil  ;  and  thus  they  quiet  themfelves  in  unholi- 
nefs.  They  hope  that  if  there  be  fome  evil  for 
them,  there  will  be  more  good  ;  and  depending 
partly  on  chance  and  partly  on  error,  are  i'l  a 
great  meafure  quiet  about  the  event.  All  fuch 
imaginations  are  unfounded  and  diretlly  contra- 
ry to  the  holy  fcriptures,  which  uniformly  tell 
us  that  the  joys  of  heaven  and  the  pains  of  woe 
Hiall  be  perfedl  and  unmixed  there  are  rea- 
fons  which  God  hath  revealed  to  us,  v/by  there 
ihould  be  this  difference  between  the  prefent  and 
futufe  ftate.  The  prefent  is  a  Itate  of  trial  and 
probation  ;  the  future  of  retribution.  The  pre- 
fent is  calculated,  in  all  refpeds  to  bring  fini]£rs 
to  coiifideration  and  repentance  ;  the  future  to 
punifli  impenitence.  In  the  prefent  unlandified 
life,  fmners  are  reprieved  from  a  full  executiofl 


3'3'4       ^'^  the  different  conditions  of  men  Vol.  Ifv 

of  the  penalty  ;  in  the  future,  juftice  will  be 
fully  executed.  If  juflice  were  fully  executed 
here,  there  would  be  no  opportunity  for  confid- 
eration  and  to  ufe  that  fyftem  of  means,  which 
infinite  wifdom  hath  inflituted  for  the  recovery 
cf  finners.  Alfo,  if  judgment  were  executed  in 
full  here,  it  would  prevent  the  opportunity  for 
difplaying,  how  a  fmful  creature  will  a£t  in  a  va- 
riety of  fituations,  which  are  peculiar  to  a  proba- 
tion ftate.  It  would  appear  perhaps,  to  the  finite 
minds  of  creatures,  as  though  the  reafon  fin- 
ners did  not  repent,  was  becaufe  they  were  under 
the  awful  punifhment  of  juftice  ;  but  now  it 
appears  that  a  love  of  fin  is  the  true  and  only 
reafon  they  do  not  repent.  Thefe  are  fuificient 
reafons,  why  infinite  wifdom  permits,  in  this 
world,  a  mixed  ftate  of  natural  good  and  evil ; 
but  as  thefe  reafons  will  ceafe  in  another  life, 
the  woe  will  be  without  a  mixture  of  good. 

Further,  in  that  mixed  ftate  of  holinefs  and 
fin,  which  is  found  in  the  people  of  God,  while 
they  are  in  this  world,  it  is  not  pofTible  that  their 
peace  and  glory  ftiould  be  perfeft.  Where  there 
is  a  remainder  of  fin,  there  muft  be  a  remainder 
of  unhappinefs  ;  and  where  there  is  a  remain- 
der of  unhappinefs  and  fin,  the  glory  cannot  be 
perfeft.  But  when  all  remainder  of  unholinefs 
i?  taken  away,  as  we  have  a  promife  it  fhall  be 
at  the  death  of  the  body,  the  way  will  be  prepar- 
ed for  the  perfection  of  glory  and  peace. 

A  THIRD  truth,  of  which  we  are  informed  by 
the  general  reprefentation  of  the  parable,  is  that 
the  ftate  of  unmixed  happinefs  or  woe  will  be 
cf  eternal  duration. 

This  is  learned  by  there  being  an  impaffable 
gulph  between  the  places  of  happinefs  and  woe. 
"  Befides  all  this,"  faid  Abraham,  "  there  is  a 


Jerm.  XVI.  in  theprefent  and  future  world.    335 


great  gulph  fixed  :  fo  that  they  which  would 
pafs  from  hence  to  you  cannot  ;  neither  can 
they  pafs  to  us,  that  would  come  from  thence." 
This  reprefentation  doth  not  imply  any  thing 
againft  a  mod  perfect  knowledge  and  view  of 
each  other's  ftate.  The  rich  man  is  defcribed  as 
feeing  all  the  bleffednefs  and  glory  of  Lazarus ; 
and  Abraham  as  knowing  all  the  torment  of  the 
rich  man.  The  impaffablenefs  of  the  way,  means 
that  there  could  be  no  change  of  condition. 
The  finful  could  not  efcape  from  their  ftate  of 
mifery  ;  nor  could  the  bleffed  go  to  the  place  of 
woe.  The  bleifed  fhould  be  preferved  by  the 
powerful  grace  of  God  in  their  holy  and  happy 
ftate  ;  and  the  unholy  by  the  permanency  of 
their  fmful  difpofitions,  would  always  be  fit 
monuments  of  the  juft  judgment  of  God.  The 
Permanency  of  thefe  two  conditions,  is  repre- 
fented  in  a  lively  manner,  by  an  impaflablegulph, 
and  this  is  the  moft  natural  conftrudion  of  the 
paffage.  It  perfedly  accords  in  fignificancy, 
with  the  other  defcriptions  of  Christ,  that  hap- 
pinefs  and  woe  ftiall  be  eternal  ;  and  that  there 
are  fms  which  ftiall  not  be  forgiven,  neither  in 
the  world  that  now  is,  nor  in  that  which  ftiall 
be  ;  and  if  the  fin  is  not  forgiven,  there  is  ik) 
probability  that  the  fufferer  ftiall  be  reftored. 

A  FOURTH  truth  contained  in  this  parable,  is, 
that  men  are,  i  n  this  world,  placed  under  the 
beft  advantages  for  obtaining  eternal  life,  and 
that  a  more  perf  e6;  knowledge  of  the  invifible 
ftate  would  give  them  no  additional  afllftance  in 
preparii^g  to  meet  its  great,  awful,  and  glorious 
events.  This  is  learned  from  the  further  con- 
verfatioh  between  Abraham  and  the  tormented 
rich  man.  When  he  found  that  no  relief,  no 
mitigation  offiain  could  be  procured  for  himfelf ; 


33^       On  the  different  conditions  of  men  Vol.  IT, 

al  o  that  an  impalTable  gulph  was  placed  between 
him  and  a  ftate  of  happinefs  ;  he  further  re- 
queued, "  1  pray  thee  therefore,  father,  that 
thou  wouldft  fend  him  to  my  father's  houfe  : 
for  1  have  five  brethren,  that  he  may  teitify  unto 
them,  left  they  alfo  come  into  this  place  of  tor- 
ment. And  Abraham  faith  unto  him,  they 
have  Mofes  and  the  prophets ;  let  them  hear 
them.  And  he  faid,  nay,  father  Abraham,  but 
if  one  went  unto  them  from  the  dead,  they  will 
repent.  And  he  faid  unto  him,  if  they  hear 
not  Mofes  and  the  prophets,  neither  will  they 
be  perfuaded,  though  one  rofe  from  the  dead." 
This  is  a  mod  exprefs  teflimony,  that  all  the 
knowledge  which  could  be  communicated  by 
thofe,  who  have  experienced  the  other  world, 
would  be  of  no  benefit  to  us  in  making  a  prepa- 
ration. From  which  we  may  determine,  that 
the  truth  is  literally  told  in  the  word  of  infpira- 
tion,  and  that  there  is  the  moft  plain  and  honeft 
account  of  eternity,  that  could  poflibly,  by  any 
means,  be  communicated  unto  mortals.  If  one 
returning  from  the  ftate  of  rewards,  could  give 
no  ideas  different  on  this  fubje(5l,  from  vi'hat  the 
fcriptures  contain,  it  ought  to  be  a  moft  alarm- 
ing confideration  to  the  ungodly,  who  pay  no 
attention  to  thefe  fcriptures.  It  further  appears 
from  this  reprefentation,  that  knowledge  will  be 
of  no  avail  to  change  the  heart.  Men  may 
think  their  advantages  for  obtaiiuiig  life  might 
be  greater  ;  but  if  fuch  a  direct  communication 
with  the  Father  v»fould  have  no  efficacy  to  pro- 
mote repentance,  it  is  not  conceivable  how  any 
other  means  would  Jo  it. 

Having  remarked  on  fome  general  truths 
contained  in  the  parable,  we  next  come  particu- 
larly to  confider  the  text,  "  Sen,  remember  that 


Serm.  XVI.  in  the  prefent  and  future  iv-jrld.    337 

thou  in  thy  life  time  receivedfi:  thy  good  things, 
and  likewife  Lazarus  evil  things  ;  but  now  he 
is  comforted,  and  thou  art  tormented.'* 

We  will  next  attend  to  the  contrafl  there  was 
in  the  conditions  of  thefe  two  perfons,  in  the 
prefent  and  in  the  eternal  world  ;  to  the  proba- 
ble means  through  which  they  came  to  fuch  dif- 
ferent ends  J  and  then  conclude  with  fome  in- 
ferences. 

I.  Wh-  .will  attend  to  the  contraft  there  was 
in  the  condition  of  thefe  two  perfons  in  the  pre- 
fent and  in  the  eternal  world. 

Thk  difference  of  condition  between  thefe 
perfons  is  reprefented  to  be  the  greatefl  pofTible 
in  both  ftates  of  exiftence  ;  but  wholly  reverfed. 
The  rich  man  is  defcribed  to  be  in  the  moft  de- 
firable  earthly  fta^e.  He  was  cloathed  in  purple 
and  fared  fumptuoufly  every  day.  The  purple 
with  which  he  was  cloathed  was  a  badge  of  au- 
thority ;  fo  that  to  riches,  he  probably  had  join- 
ed power  and  influence,  as  it  commonly  happens, 
in  fuch  cafes.  The  fumptuous  fare  of  every  day 
fhows  how  plentifully  he  was  ftored  with  the 
goods  of  time.  The  account  is  fhort,  but  it 
could  not  be  drawn  more  emphatically  defcrip- 
tive  of  wealth,  power  and  pleafure,  which  are  all 
that  the  world  can  give.  His  purple  cloathing 
defcribes  power  and  authority,  which  many  am- 
bitioully  feek,  and  a  few  obtain  ;  and  his  daily 
fumptuous  fare  is  proof  both  of  his  riches  and 
his  fenfual  tafte  and  indulgences.  He  was  in- 
dulged in  the  lull  of  the  flefh,  the  luft  of  the  eye, 
and  the  pride  of  life.  The  greater  part  of  the 
world  are  earneftly  attempting  to  be  in  the  fame 
ilate.  How  many  hearts  burn  with  defire  to  be 
in  this  condition,  and  never  attain  it  becaufe 
V    v 


338       On  the  different  conditlous  of  men  Vol.  II. 

God  is  too  good  to  give  it  to  them  !  How  many, 
■who  have  not  yet  come  to  the  end  of  the  experi- 
ment, are  ftill  hoping  to  obtain  !  We  fee  the 
end  of  all  this,  for  he  died  and  was  buried — was 
cut  off  in  the  midft  of  a  pleafurable,  wealthy 
and  honorable  courfe.  In  death  he  was  weak 
like  other  men,  and  all  his  earthly  advantages 
were  no  proteclion  againft  the  difpleafure  of  his 
Judge.  Conceive  the  rich  man  opening  his 
eyes  on  the  eternal  world  in  tor-ment  ;  and  hear 
him  who  was  cloathed  in  purple,  begging  with- 
out avail  for  a  drop  of  water  to  cool  his  tongue ! 
What  an  amazing  reverfe  of  condition  !  What 
a  change,  thus  fuddenly  to  lay  afide  his  purple 
and  be  found  in  torment  where  the  leaft  favor 
could  not  be  granted  him  !  O  dangerous  power 
and  wealth  and  fenfuality,  if  fuch  be  the  end  to 
which  ye  lead  men  ;  who  that  knows  the  con- 
jequence,  would  not  tremble  at  his  own  earthly 
defires !  O  infatuated  children  of  men,  how 
can  ye  be  fo  felicitous  for  the  purple  and  the 
fumptuous  fare  of  this  world,  when  it  muft  fo 
foon  be  faid,  they  are  dead  and  buried  !  It  is 
wifhed  that  to  fuch  this  addrefs  may  reach  ;  but 
it  is  probable  they  will  never  read,  or  if  they  be- 
gin, that  they  will  fpurn  the  fentiments  as  being 
inconfiftent  with  all  their  plans  of  pleafure,  pow- 
er and  wealth. 

•  Lazarus  was  in  all  worldly  things  poor  and 
afflicted  indeed  I  He  was  a  beggar,  and  it  feems 
lawfully  fo,  for  he  was  covered  with  difeafe,  and 
being  thus  unable  to  help  himfelf,  was  laid  at 
the  gate  of  the  rich  man,  defiring  to  be  fed  with 
the  crumbs  which  fell  from  his  table.  The  dogs, 
who  were  companions  in  his  meal,  licked  the 
wounds  which  men  had  not  charity  to  bind  up. 


Serm.  XVI.  in  the  prefent  and  future  world  339 

O  HOW  different  was  the  rich  man,  and  all 
the  company  around  him,  from  the  good  Sama- 
ritan !  Many  an  one  in  reading  this  ftory  with 
a  pained  heart,  hath  wifhed  the  good  Samaritan 
had  been  there,  that  the  wounds  of  Lazarus 
might  have  been  mollified  with  ointment.  But 
there  were  better  meffengers  near  him.  His  death 
approached,  and  angels  were  hovering  around 
to  condutl  the  happy  foul  to  glory,  There  was 
honefty,  there  was  goodnefs,  there  was  a  love 
of  God  in  this  poor  man's  heart  ;  there  was  a 
heavenly  fpirit  in  a  difeafed  tabernacle  of  clay. 
Here  was  a  child  of  glory  hid  from  human  view, 
by  a  difeafed,  affli£ted  Itate  on  earth  ;  but  the 
covenant  love  and  faithfulnefs  of  God  knew  his 
child  in  this  loathfome  fituation — God  had  ne- 
ver forgotten  him — he  had  always  heard  his 
prayer,  and  a  book  of  remembrance  had  beea 
kept,  both  of  his  fidelity  and  his  forrows.  And 
angels  were  prepared  to  bring  him  hence  to  the 
glory  decreed  to  him  from  eternity,  and  prepared 
for  him  from  the  foundations  of  the  world.  How 
vafl  the  tranfition,  in  a  moment,  from  the  pains 
of  a  dying  body,  to  a  habitation  not  made  with 
hands,  eternal  in  the  heavens— to  a  crown  of 
righteoufnefs — to  a  weight  of  glory — to  a  place 
and  a  feat  near  the  throne  of  God  to  join  in 
his  praife  forever  ! — Tranfported  in  a  moment 
from  being  a  beggar  in  this  world,  to  eat  of  the 
bread  and  drink  of  the  water  of  life  forever,  and 
be  a  co-heir  together  with  Jesus  Christ,  of 
the  fulnefs  of  God  through  all  eternity  ! — Re- 
moved from  begging  crumbs  under  the  table  of 
luxury  and  at  the  proud,  unfeeling  gate  of  afflu- 
ence and  power,  to  fet  in  judgment  on  thofc 
who  are  unholy,  great  and  rich  and  influential  in 
this   world  of  fin. — For,  faith  the  apoftle,  "  do 


340       On  the  different  conditions  of  men  Vol.  IL 

ye  not  know   that   the  faints    (hall  judge  the 
world." 

Having  noticed  the  difference  of  condition 
in  thefe  perfons  feparately,  which  was  made  by 
death  ;  let  us  now  compare  them,  and  judge 
whofe  character  and  ftate  was  moft  defirable. 
We  know  that  the  rich  man  fhone  in  the  eyes  of 
the  world,  and  that  multitudes  envied  his  ftate — 
many  courted  his  favor,  and  faid  in  their  hearts, 

0  that  we  could  be  like  Dives  !  The  fame  per- 
fons would  naturally  fhun  the  groans  of  pained 

1  azarus,  and  think  him  an  outcafi:  from  his 
Maimer's  favor.  But  how  falfely  they  judged  ! 
They  faw  not  with  the  eye  of  Omnifcience — nor 
had  they  read  the  book  of  divine  counfels,  which 
is  every  day  opening  by  the  events  of  his  govern- 
ment ! — They  had  not  looked  into  eternity,  nor 
heard  the  groans  or  praifes  of  that  ftate  !  They 
had  never  counted  the  coft  of  a  fmful  Hfe,  nor 
confidered  the  glories  that  await  humble  and  per- 
fevering  piety,  through  the  goodnefs  of  G.>d. 
In  the  fates  of  the  rich  man  and  Lazarus,  let  us 
fee  the  truth.  How  ftrangely  changed  !  the 
man,  who  had  power  and  influence,  in  a  prifon 
of  eternal  d'arknefs  ;  and  the  beggar  on  a  throne 
of  glory  ! —  The  man  of  wealth  begging  in  vain 
for  a  drop  of  water  ;  while  the  poor  faint  was 
drinking  at  rivers  of  pleafure  forever  ! — The 
fenfuahft  eternally  tormented  ;  the  pious  foul 
embofomed  forever  in  the  fight  and  enjoyment 
of  God  !  And  it  v;as  death  which  made  all  this 
change.  How  folemn  !  how  interefting  the 
moment  of  departure  ! 

H.  We  are  to  confider  the  probable  means, 
throught  which  thefe  perfons  came  to  fuch  dif- 
ferent ends. 


Serm.  XVI.  in  the  prefent  and  future  world.  341 

Whf.n  fpeaking  of  means  which  are  aduref- 
fed  to  the  underllanding  and  conlcienccs  of 
men,  and  through  which  feme  come  to  eternal 
life,  the  fpecial  efficacy  of  divine  grace  is  never 
to  be  overlooked.  I  here  vi^as  counl'el  in  the 
Moil  High  from  eternity,  and  a  fpecial  influence 
of  his  :Dpirit  in  time,  wiiich  formed  Lazarus-  m 
his  temper  for  the  glory  that  was  to  be  revealed 
in  :  :m  ;  but  llill  in  this  great  work  the  Lord 
wri  u^hl  witli  means.  There  are  means  throui^h 
which  fmners  by  their  mifufe  and  perverfe  appli- 
cati  n  become  hardened.  It  is  not  uncommon  for 
the  very  means-,  which  are  naturally  calculated,  or 
are  a  rational  inducement  to  do  right,  to  be  mif- 
improved  and  made  the  occafion  of  fm.  The 
apoftle  fpoke  of  the  goodnefs  of  God  as  leading 
to  repentance.  By  this  he  meant,  that  the  benefits 
of  divine  goodnefs  are  a  rational  inducement  or 
motive  to  repentance  ;  although  they  are  often 
made  the  occafion  of  licentioufnefs.  And  as 
there  are  means,  through  which,  by  a  mifim- 
provement,  men  may  become  hardened  ;  fo 
there  are  means,  in  company  with  which,  the 
Spirit  of  God  works  in  men  that  progreffive 
fanctification,  which  prepares  for  the  bleilednefs 
of  another  life. — It  is  in  this  fenfe  we  are  to  con- 
fider  the  fubjed  in  attending  to  the  probable 
means,  through  which,  the  rich  man  and  Laza- 
rus came  to  the  glory  and  the  woe,  which  are  de- 
fcribed  in  the  parable. 

The  worldly  profperity  of  the  rich  man  was 
the  probable  means  of  his  deflruftion.  Speaking 
after  the  manner  of  men,  who  cannot  fee  the 
counfc:ls  of  God,  vi  e  miy  properly  fay,  if  this 
profperous  perfon  had  been  in  an  afflicted  ftate 
of  life,  he  might  probably  have  efcaped  the  tor- 
ment which  he  mujfl  now  endure  forever.  There 
is  in  all  men  a  heart  of  unholinefs  and  idolatry^ 


342       On  the  different  conditions  of  men  Vol.  II. 

which  deUghts  in  the  creatures.  I  he  more  thefe 
idolatrous  afFedions  are  indulged,  the  more  they 
generally  increafe.  iVIen  need  difappointments, 
trials,  pains  and  afflidions,  to  make  them  confid- 
erate  ;  and  if  they  are  not  confiderate,  they  will 
not  try  to  efcape  fin  and  prepare  for  the  glori- 
ous world.  We  fee  but  few  who  are  able  to  re- 
fi't  powerfel  worldly  temptations.  To  fhow  the 
etlicacy  of  his  grace,  fome  very  few  God  does 
enable  to  refift  ;  but  the  proportion  is  fmall. 
I'herefore  the  apoftle,  on  the  fubjed  of  effectual 
calling,  wrote,  "  For  ye  fee  your  calling,  breth- 
ren, how  that  not  many  wife  men  after  the  flelh, 
not  many  mighty,  not  many  noble  are  called. 
But  God  hath  chofen  the  foolifh  things  of  the 
world,  to  confound  the  wife  ;  and  God  hath 
chofen  the  weak  things  of  this  world,  to  con- 
found the  things  which  are  mighty  ;  and  bafe 
things  of  the  world,  and  things  which  are  defpif- 
ed,  hath  God  chofeft ;  yea,  and  the  things  which 
are  not,  to  bring  to  nought  the  things  which  are: 
That  no  flefh  fhould  glory  in  his  prefence."-— 
In  perfedl  confiftency  with  this  defcription,  we 
ufually  fee  the  weak,  the  afflifted,  the  lefs  refpec- 
table  in  the  opinion  of  a  proud  and  pleafure- 
feeking  world,  to  be  effectually  called,  delighted 
and  filled  with  the  cornforts  of  piety.  Thofe  who 
value  themfelves  on  the  fuppofed  flrength  of 
their  own  reafon,  are  very  prone  to  contend  with 
the  wifdom  of  God,  in  thofe  things,  which  are 
above  all  human  comprehenfion.  They  cannot 
brook  to  fubmit  to  the  word  of  revelation, 
where  it  contains  things  beyond  their  compre- 
henfion, or  difagreeablc  to  their  hearts.  As  they 
are  accuftomed  to  find  themfelves  fuperior  to  the 
weaker  reafon  of  their  brethren,  they  confide r 
not  but  they  may  in  the  fame  manner  contend  and 
call  in  queftion  the  counfels  of  God.     Thus  a 


Serm.  XVI.  intheprefent  and  future  world.  343 


habit  of  pride  in  opinion  is  often  formed,  which 
cuts  men  off  from  eternal  life.  Alfo,  in  the 
fame  way  the  dignity  of  earthly  honor  excites  a 
bold  oppofition  to  the  laws  and  ordinances  of 
God.  Thofe  who  have  been  accuftomed  to  ufe 
great  influence  among  men,  do  not  confider 
their  infinite  Httlenefs  in  the  fight  of  the  Almigh- 
ty. In  thefe  cafes  the  heart  is  more  ftubborn 
againft  obligation,  duty  and  divine  authority. 

Further,  as  there  is  a  propenfity  to  feekthe 
creatures  and  to  truft  in  them,  earthly  profufion 
makes  men  forget  God — it  pampers  their  appe- 
tites—it enkindles  their  paffions — it  engrofies 
their  thoughts  in  concerting  and  executing  the 
means  of  prefent  enjoyment. — It  is  hard  to  make 
men  think  of  a  good  to  come,  who  now  imagine 
they  are  in  polTefiion,  or  that  they  are  in  near 
expectation  of  being  filled  with  an  earthly  good. 
Thus  the  world  enftiares  men's  fouls — Thus  they 
are  carried  on ,  thoughtlefs,  felf-confident,  boafting 
and  occupied  with  what  now  is,  to  the  exclufion 
of  all  thought  what  fhall  be  hereafter.  It  was 
thus  that  the  rich  man  in  our  text  went  down  to 
the  chambers  of  death.  His  fumpcuous  fare, 
his  purple,  his  brethren  and  companions  in  fen- 
fuality,  for  whom  he  profelfed  to  be  anxious  af- 
ter his  own  eyes  were  opened  in  torment,  had 
lulled  him  in  fecurity,  made  him  forget  death, 
and  poftpone  all  preparation  for  the  change. — 
"  He  died  and  was  buried  and  opened  his  eyes 
in  torment.'* — Thus  many  are  led  by  fimilar 
means  to  forget  God,  wholly  negle6l  their  duty, 
and  defpife  piety  until  a  fudden  and  unexpe£ted 
remove  places  them  beyond  the  reach  of  hope. 

Tfie  afflictions  of  Lazarus  were  the  probable 
means  of  his  confideration,  repentance  and  piety. 
Afflidions  cannot  be  more   flrongly  defcribed 


344      ^^  ^^^  different  conditions  of  men  Vol.  11, 

than  in  his  cafe.     He  was  poor,  for  he  had  to 
beg ;  difeafed,  for   he  was  covered  with  fores  ; 
helplefs,  for  he  was  carried  and  laid  at  the  rich 
man*s  gate  ;  in  the  diftrefs    of  hunger,  for    he 
wanted  the  crumbs  that  fell  from  his  table  ;  he 
held  no  one  to  drefs  his  wounds,  for  it  is  faid  the 
dr  rs  came  and  licked  them.     External  and  bo- 
dily   fflidion  could  not  have  been  higher  paint- 
ed than  in  this  (hort  defcription.     But  he  had  a 
(^oo  and  a  Saviour  in  the  midiflof  all  this  pain, 
and   ignominy  ;   and  to  have  a  Saviour  in  his 
death,  which  then  nearly  approached,  was  infi- 
nitely  better  than  to  have  all   the  glory  which 
Dives  poffeflfed.    Although  the  evils  of  this  world 
can  never  change  men*s  hearts,  they  are  means, 
in  company  with  which  the  Spirit  of  God  often 
works  for  the    fpiritual  and   immortal  good  of 
fouls.     Thefe  trials  (how  men  their  own  weak 
and  helplefs  ftate ;  they  remind  them  of  a  depend- 
ance  on  God,  and  that  there  is  no  fixed  trufl  to 
be  placed  on  the  world ;  they  awaken  the  con- 
fcience  to  confider  their  own  guilt  and  defert  of, 
punifhment ;    and  convince  the   underftanding 
that  men  muft  come  and  lie  at  the  foot  of  divine 
fovereignty  and  afk  mercy  and   a  bleffing   as  an 
undeferved  favor  :  Thus  afiiidions  are  bleflfed  as 
a  means  of  fpiritual  good,  and  many  have  thus 
been  benefitted.  That  it  fhould  be  thus,  is  agree- 
able to  the  reprefentation  of  the  holy  fcriptures. 
Troubles  and  affli6:ions  are  often  fpoken  of  as 
the  means    of  rebuking  and  bringing  men  to 
confideration — of  convincing  them  that  they  are 
finners — of  (howing  them   their  dependance — 
and  of  finally  bringing  them  to  that  deep  ftate  of 
humiliation  before  divine  fovereignty,  which  is 
a    common  antecedent   to  the  manifeftation  of 
Christ  Jesus  and  the  power  of  his  gofpel  in 
the   heart.     They  :iv^  alfo  reprefented,  as  the 


S«rra.  XVI.  inthe  prefent  and  future  world.  345 


means  of  maturing  a  work  of  grace  in  the  foul 
after  it  is  begun  "  For,  whom  he  loveth  he 
chafleneth,  and  fcourgeth  every  fon  whom  he 
receiveth.  If  ye  endure  chaftening,  God  deal- 
eth  with  you  as  with  fons ;  for  what  fon  is 
he  whom  the  father  chafteneth  not  ?  But  if 
ye  be  without  challifement,  whereof  all  are 
partakers,  then  are  ye  badards  and  not  fons. — 
Now  no  chaftening  for  the  prefent  feemeth  to 
be  joyous,  but  grievous  ;  neverthelefs  it  after- 
ward yieldeth  the  peaceable  fruit  of  righteouf- 
nefs  unto  them  which  are  exercifed  thereby." — 
And  thus  the  chaftening  of  Lazarus,  although 
fevere,  was  no  work  of  God's  particular  difplea- 
fure  againft  him.  Thefe  chaftenings  were  in 
covenant  love,  and  they  wrought  out  for  him 
the  peaceful  and  joyful  fruits  of  righteoufnefs  ia 
a  weight  of  glory. — And  thus  many  have  expe- 
rienced. Many,  from  the  wildernefs  and  the 
woes  of  human  life  ;  from  a  ftate  of  trial  which 
made  the  unholy  think  that  God  had  caft  them 
off  to  the  buffetings  of  evil,  have  gone  to  a  life 
of  joy  and  of  praife  around  the  throne  of  God 
and  the  Lamb.  Afflidions  often  carry  bleffings 
in  their  train.  God  hath  a  good  to  beftow  on 
his  children,  fo  much  greater  than  any  thing 
which  this  world  contains,  that  all  temporal  evils 
vanifti  in  the  comparifon.  In  the  infinite  view 
of  God,  who  knows  the  eternity  which  he  in- 
habits, and  all  which  will  happen  to  every  crea- 
ture through  its  boundlefs  ages  ;  the  pains,  the 
forrows,  the  poverty,  the  ignominy,  the  bodily 
diftrefles,  and  all  the  flow  of  evils  which  can 
betide  human  life,  are  as  nothing  compared  with 
the  glory  that  is  to  be  revealed  in  his  children 
hereafter.  Thus  by  trials  he  matures  them  for 
glory  !  Thus  by  the  evils  of  time  he  ripens  the 
X  X 


34^       On  the  different  conditions  of  men  Vol.  IL 

affections  of  holinefs,  which  are  firft  implanted 
in  the  heart  by  his  own  renewing  grace. 

Having  noticed  the  contrail  there  was  in  the 
temporal  and  eternal  conditions  of  the  two  per- 
sons mentioned  in  the  text,  and  the  probable 
means  through  which  they  came  to  fuch  differ- 
ent ends  ;  the  difcourfe  will  be  concluded  with 
fome  reflexions  by  way  of  improvement. 

I.  This  fubjed  fnows  the  vaft  alteration  there 
may  be  in  the  condition  of  perfons  in  the  prefent 
and  in  the  future  world. 

We  are  very  liable,  to  form  an  opinion  of  the 
perpetual  condition  of  men,  from  their  prefent 
ftate.  If  they  are  affluent,  great,  and  happy 
here,  and  have  much  influence  in  prefent  fociety, 
we  are  apt  to  fuppofe  that  this  will  always  be 
their  condition.  Such  worldly  diftindions  have 
a  great  imprefTion  on  the  mind  ;  and  if  thefe 
perfons  do  not  appear  publicly  on  the  fide  of  pie- 
ty, many  feem  to  think  that  religion  is  of  little 
confequcnce,  and  that  we  can  be  truly  fafe  and 
refpedable  without  it.  By  things  remaining  as 
they  were,  they  think  it  will  always  be  thus.  But 
with  a  multitude  of  men, there  will  be  an  amazing 
and  an  awful  change.  From  boundlefs  wealth 
and  all  the  means  of  a  gay  and  amufmg  life, 
they  will  go  empty  handed,  naked,  and  friend- 
lefs  into  the  eternal  world  ;  and  there  without 
a  comforter  meet  the  juftice  of  a  long-fuffering 
and  abufed  Judge.  From  power  and  office  and 
influence,  which  they  fuppofed  to  be  their  own 
exclufively,  and  on  which  they  depended  for 
protection,  they  will  go  defencelefs  to  a  Hate  of 
woe.  It  is  difficult,  for  thofe  who  poffefs  thefe 
earthly  advantages,  to  conceive  that  they  fhall 
fink  to  fuch  ruin,  and  fall  far  below  thofe  whom 


Serm.  XVI.  in  theprefent  and  future  world.    ^4j 

they  now  defpife.  But  if  the  word  of  God  is  to 
be  credited,  there  will  in  very  many  cafes  be  this 
change.  God  feeth  not  as  man  feeth,  and  he 
judgeth  not  on  the  principle  of  human  pride. 
He  is  not  refifted  in  his  way,  nor  can  the  prefent 
influence  of  men  change  the  courfe  of  his  power. 
He  is  as  much  the  creator,  proprietor  and  judge 
of  the  rich  and  powerful  man,  as  he  is  of  the 
poor  and  of  the  weak.  He  is  as  much  the  father 
of  one,  as  he  is  of  the  other.  The  interefts  of 
each  are  equally  dear  in  his  fight — and  with  him 
there  is  no  partiality  on  account  of  earthly  ad- 
vantages. Thofe  who  have  the  feweil  advanta- 
ges and  have  made  the  befli  ufe  of  them,  may 
ftill  fay,  we  are  unprofitable  fervants  ;  and  thofe 
who  have  made  an  improper  ufe,  deferve  to  be 
call  down  as  a  puifhment  for  their  mifimprove- 
ment. 

O  READER,  thou  wilt  be ftrangely  furpHfcd, 
on  entering  the  invifible  world,  to  fee  how  the 
comparative  conditions  of  men  are  altered  from 
what  they  now  are  !  Many  a  Lazarus  ;  many  afr 
Aided,  diftrefled  ones  ;  many  who  were  friend- 
lefs  on  earth  ;  who  were  defpifed  and  commun- 
ed only  with  God  and  Christ  ;  who  v/ifhedto 
retire  from  the  fliow  and  temptation  of  the  world, 
left  they  fhould  be  enfnared  ;  whofe  pleafures 
were  in  reading  the  word  of  God,  and  in  their 
clofets,  and  in  adminiftering  to  the  neceilities  of 
thofe  who  were  poor  and  unobferved  in  life  like 
themfelves  ;  many  fuch  thou  wilt  find  in  the 
place  of  angels  ! — in  the  company  of  Abraham, 
Ifaac  and  Jacob  !  How  many  fuch  thou  wilt  find 
purified  in  the  blood  of  Christ,  and  fandlified 
by  his  Spirit,  fo  as  to  be  without  fpot  or  ftain  in 
the  prefence  of  the  Lord  !  His  fervants,  his  mef- 
fengers,  his  minifters  and  his  honored  ones  in  the 


348       On  the  different  conditions  of  men  Vol.  11, 

kingdom  of  glory  !  On  the  earth  they  received 
evil  things,  but  in  heaven  they  arc  comforted, — 
they  have  become  kings  and  priefts  unto  the 
Lord,  and  pillars  in  his  everlafting  temple  !  Such 
will  be  the  fruits  of  the  redeeming  blood  of  Jesus, 
and  he  will  fee  of  the  travail  of  his  foul  and  be 
fatisfied  with  the  glory  that  is  given  to  the  mem- 
bers of  his  fpiritual  body.  The  higher  they  are 
raifed  from  the  low  and  defpifed  condition  they 
had  here  on  earth,  the  more  the  riches,  the  fuU 
nefs  and  the  fovereignty  of  his  grace  will  be  for- 
ever adored. 

As  fome  will  thus  be  purified,  and  confefled 
and  exalted  forever  in  the  prefence  of  the  Father 
and  before  his  holy  angels  ;  fo  how  awfully,  will 
many  fmk  from  the  higheft  advantages  on  earth, 
to  the  loweft  place  in  the  pains  of  eternity  ! — 
How  many,  who  have  been  great  on  earth,  and 
niade  whole  realms  to  tremble,  will  wifh  for  a 
drop  of  water  from  the  finger  of  a  glorified  Laz- 
arus to  cool  the  tip  of  their  tongues  ! — How  ma- 
ny, who  carried  with  them  a  great  breadth  of 
influence  in  the  concerns  of  this  Hfe  ;  who  had 
the  adjuftment  of  other  men*s  properties  ac- 
cording to  their  will,  their  prejudices,  and  their 
own.  latent  felfifh  defigns  ;  who  made  laws  for 
their  fellow  creatures  according  to  the  feelings  of 
their  own  palTions,  without  regard  to  mercy  and 
equity  ;  who  judged  and  executed  with  much 
worldly  folemnity  and  importance,  but  not  in 
the  fear  of  the  Almighty,  and  with  hearts  of 
compailion  ;  who  were  filled  with  the  profufion 
of  the  world,  and  walked  through  life  in  the 
pride  of  felf-confequence,  and  the  parade  which 
gratifies  a  vain  heart ;  who  in  thefe  circumllances 
forgot  that  they  were-finners,  were  made  of  the 
fame  .clay, 'Hiu  ft   goto   the  fame   grave,  muft 


Serm.  XVI.  in  theprejent  and  future  world.  349 

ftand  on  the  fame  level  with  their  meaner  neigh- 
bors before  the  glorious  bar  of  Goo  :  how  many 
fuch,  from  every  land  and  from  every  age  of  ihe 
world,  will  fay,  "  Father  Abraham,  fend  one  of 
thofe  who  are  now  in  thy  bofom,  that  he  may 
dip  the  tip  of  his  finger  in  water  and  cool  my 
tongue  !" 

2.  How  alarming  this  fubje£l:  ought  to  be  to 
many,  who  are  evidently  giving  themfelves  up  to 
feek  a  portion  in  this  world  !  It  is  not  expected 
that  the  admonition  will  reach  the  eye  or  ear  of 
many  fuch  ;  or  if  perchance  this  fhould  happen, 
they  will  probably  clofe  the  unwelcome  page, 
which  honeftiy  and  without  any  flattery  fets  the 
truth  of  eternity  before  them.  They  at  prelent 
feel  a  dignity  or  an  affluence  of  the  world  that 
is  inilantly  affronted  with  addreffing  them  as  fin- 
ners.  It  is  probable,  that  nothing  but  death  or 
the  coming  of  Christ  in  the  clouds  of  heaven 
will  make  them  reahze  the  truth. —  Such  are  the 
gay — the  ambitious — many  of  the  powerful — 
many  who  are  hoarding  the  world — many  of 
the  fenfual  who  are  given  to  amufement — many, 
who,  after  they  have  been  the  artful  or  impure 
inftruments  of  deceiving  their  fellow  creatures, 
can  hear  their  groans,  and  fee  their  tears  with- 
out an  emotion  of  tendernefs.  All  thefe  mud 
foon  die,  and  come  into  judgment  before  the 
fame  Lord,  who  placed  the  ailiuent,  fenfual  and 
purpled  Dives  in  torment.  How  eafy  and  fin- 
ful,  multitudes  of  thefe  carelefs  creatures  live  ! 
Without  a  fenfe  of  God  and  another  world ! 
Without  prayer  or  praife,  or  any  knowledge  of 
God's  holy  word  !  Although  they  live  in  a  land 
filled  Vvith  Chriilian  information,  they  think  not 
themfelves  to  be  finners.  All  their  talk,  their 
vifits,  and  even  their  more  retired  meditations  fall 


^$<i       On  the  different  conditions  of  ?nen   Vol.  IL 

fliort  of  another  world.  "  They  fend  forth  their 
little  ones  like  a  flock,  and  their  children  dance. 
They  take  the  timbrel  and  harp,  and  rejoice  at 
the  found  of  the  organ.  They  fpend  their  days 
in  wealth,  and  in  a  moment  go  down  to  the 
grave."  This  indeed  is  the  madnefs  of  fm.  It  is 
painful  to  behold  fuch  folly,  which  highly  pro- 
vokes the  Lord  ;  and  it  is  the  duty  of  all,  who 
love  the  fouls  of  their  fellow-creatures,  mod  af- 
fedionately  and  tenderly  to  warn  them.  It  would 
not  be  ftrangeif  they  refent  and  revile  ;  but  thofe 
who  have  Chriftian  feelings,  will  calmly  bear 
the  unkindnefs,  remembering  the  example  and 
the  prayer  of  Jesus,  "  Father  forgive  them, 
they  know  not  what  they  do  !'* 

3.  This  fubjefl  adminifters  confolation  to  the 
afflifted  children  of  God  in  this  world. 

Now  they  are  receiving  their  evil  things,  but 
they  fhall  foon  be  comforted. — "  O  ye  afflifted, 
toffed  with  a  tempeft,  and  not  comforted,  behold 
and  confider  that  prefently  your  ftones  fhall  be 
laid  with  fair  colors,  and  your  foundation  with 
fapphires.  Your  windows  fhall  be  of  agates, 
and  your  gates  of  carbuncles,  and  all  your  bor- 
ders of  pleafant  ftones — you  fhall  be  taught  of 
the  Lord  and  in  righteoufnefs  fhall  ye  be  eftab- 
lifhed."  Although  you  are  afBidcd  and  receiv- 
ing your  evil  things,  yet  the  rock  of  ages  is 
your  hope,  and  your  God  hveth  and  will  be 
your  faivation.  For  your  fupport  under  prefcnt 
trials,  remember  the  following  things. 

I.  That  God  is  glorifying  himfclf  by  all 
which  you  are  now  called  to  meet.  In  his  gov- 
ernment he  is  glorifying  himfelf ;  and  you  can- 
not have  a  better  confolation  than  the  thought, 
that  God  is  glorified,  and  that  infome  way,  above 
your  prefent  comprehenfiOB,  his  kingdom  is  ad- 


Scrm.  XVI.  in  the prefent  and fiiture  world.  351 

vanced  by  what  you  fufFer.  If  you  be  indeed 
the  chofen  of  the  Lord  and  his  Spirit  be  in  you, 
you  can  find  no  richer  confolation  than  the 
thought,  that  by  every  event  -which  takes  place, 
the  glory  of  divine  counfels  is  unfolding,  and 
infinite  wifdom^  is  preparing  to  make  a  heaven 
of  innumerable  holy  faints  the  moft  blefled  that 
can  be. 

2.  That  by  yourprefent  evils,  God  is  fanc- 
tifying  and  preparing  you  for  a  holy  and  peace- 
ful ftate  of  glory.  It  is  through  much  tribula- 
tion, that  men  mufl  enter  into  the  kingdom  of 
heaven,  and  this  is  becaufe  they  are  fmful  crea- 
tures. If  we  had  no  tribulation  and  evils  here, 
we  fhould  idolize  the  world — we  Ihould  truft  in 
the  creatures  and  be  attached  to  them  as  a  per- 
manent good — we  fliould  confider  but  little  and 
know  nothing  of  our  own  hearts.  The  fchool 
of  aiBiclion  is  generally  the  beft  for  the  ChnT- 
tian.  It  is  in  this,  that  he  is  humbled  and  hath 
the  fweets  of  humility — in  this  he  learns  himfelf 
and  the  frail  nature  of  the  bewitching  creatures 
— in  this  he  learns  to  cry  to  God,  to  depend  on 
him,  and  take  him  for  a  fole"  protector  and  por- 
tion. How  many  of  the  ftubborn  and  thought- 
lefs,  have  by  the  evils  of  the  world  been  made 
to  confider  !  How  many  backfliding  Chriftians, 
who  were  daily  crucifying  their  Lord  afrefh,  have 
been  brought  back  to  him  by  the  rod  !  The  rod 
is  bitter,  but  who  that  hath  felt  it  in  company 
with  God's  blefled  Spirit,  would  not  kifs  it  for 
the  fake  of  the  blefled  effe6ls  that  follow  ?  He 
who  fends  the  rod,  can  open  heaven  to  the  pain- 
ed foul  and  reveal  all  his  fupporting  glories  to 
the  mind  !  How  many  a  repenting  Chriftian  hath 
faid  to  afflictions,  be  thou  my  brother  and  my 
companion,  for  I  cannot  do  without  thee  !  When 
1  was  profperous  1  went  afl:ray,  was  unfaithful  to 


352  On  the  different  conditions  of  men,  ^s'c.  Vol.  IL 

God  and  my  own  foul — unfaithful  in  my  private 
duries  and  my  public  obligations  ;  but  fmce  I 
have  been  afllided  I  have  been  abundantly  repaid 
in  my  own  perfonal  peace,  and  have  felt  a  pref- 
enr  Saviour,  ailifting  me,  in  a  very  weak  manner, 
to  try  to  ferve  him  and  his  caufe. 

3  Let  Chridians  remember  that  the  time  of 
their  evils  here  is  fhort.  After  a  moment  they 
will  all  be  gone — it  is  but  a  hand's  breadth  of 
time,  and  you  fliall  be  difmiffed  and  purified  and 
admitted  triumphant  to  glory.  See  how  the  mo- 
ments fly  !  The  wings  with  which  they  rapidly 
fly  are  conveying  you,  ye  humble  children  of 
forrow,  to  the  prefence  of  your  Father.  The 
beaming  light  of  eternity  begins  to  break  on 
your  fight !  The  dawn  of  eternal  glory,  if  you 
are  faithful  to  God  and  yourfelves  will  brighten 
as  you  advance  !  It  is  true  that  death  and  the 
grave  are  gloomy  to  unholy  men,  who  have  cho- 
fen  their  portion  here  ;  but  you  have  chofen 
your  portion  beyond  the  bounds  of  time,  and 
over  death  and  the  grave  ye  may  triumph  and 
fay,  "  O  death,  where  is  thy  (ting  ?  O  grave 
where  is  thy  vi£tory  ?  Thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  J^sus 
Christ!"  To-day  you  may  be  pained;  while 
to-morrow  you  will  be  comforted  with  eternal 
joys,  even  with  the  fulnefs  of  glory  that  is  referv- 
ed  for  the  faints. — To-day  ye  may  weep  ;  but 
to-morrow  perhaps  all  tears  will  be  wiped  from 
your  eyes.  To-day  ye  may  be  in  the  hands  of 
a  hard  hearted  world  ;  but  to-morrow  in  the 
prefence  of  an  Almighty  Saviour,  who  will  bind 
up  all  your  wounds  and  heal  them  eternally. 
Glory  be  to  God  the  Father,  Son,  and  Holy  Spi- 
rit, now  and  ever.     Amen. 


S  E  R  M  O  M    XVII. 


On  the  duty  and  benefits  of  prayer. 


I.  THESSALONIANS,  V.   17. 

Fray  without  ceajing. 

THIS  is  one,  from  a  number  of  precepts 
found  in  the  fame  chapter,  which  enjoin 
fuch  praftical  duties  on  Chriftians,  as  are  ne- 
celTary  for  their  inftrudion  and  comfort  here, 
and  for  their  perfeverance  unto  eternal  life. — 
While  there  is  a  fupreme  and  conftant  agency 
of  God,  in  all  the  works  of  nature  and  grace, 
and  the  whole  is  fufpended  on  his  efficient  will, 
it  hath  pleafed  his  wifdom  both  to  blefs  and  to 
punifli  us  through  the  exercile  of  our  own  ac- 
tive powers,  which  were  firft  given  and  are  al- 
ways upheld  by  him.  The  exercife  of  thefe 
powers,  either  in  voluntary  or  neceifary  action, 
is  what  we  call  the  means  of  good  to  be  enjoyed, 
or  of  evil  to  be  faffered.  And  it  is  found,  that 
all  the  good  and  evil  fet  before  men,    do  come 


354  0^  *^^^  duty  and  Vol.  11. 

upon  them  in  this  way.  Inftead  of  derogating 
from  the  Creator,  it  aftually  adds  to  his  glory 
and  fliows  all  his  fulnefs,  that  he  can  be  perfect- 
ly and  fcvereignly  efficient,  in  all  things,  while 
through  the  immenfity  of  nature,  he  undeviat- 
ingly  ads  in  confillency  with  a  fyftem  of  laws 
and  means.  Miraculous  produftions  have  been 
fometimes  necelfary  to  evidence  the  prefence 
and  authority  of  the  Supreme  firft  caufe  ;  but 
for  a  general  courfe  of  divine  aftion  they  could 
not  be  proper.  The  wifdom  and  plenitude  of 
Deity  is  more  effectually  witneffed,  by  feeding 
and  cloathing  us  through  that  fyftem  of  means, 
which  fubfifts  in  nature,  than  they  could  have 
been  by  the  immediate,  inftanteneous  and  mirac- 
ulous production  of  the  food  and  cloathing  by 
which  we  are  fupported.  By  a  fyftem  of  means, 
the  efficiency  of  Godhead  is  brought  into  our 
view,  in  a  multitude  of  operations,  all  of  which 
wifely  confpire  to  the  purpofed  end  :  In  this  fyf- 
tem of  means,  the  exercifes  of  divine  power  are 
flowing  at  once  in  a  thoufand  channels  before 
our  eyes — all  of  them  are  neceffary — and  all  are 
brought  to  meet  in  the  production  of  a  fmgle 
event ;  alfo  all  of  them  are  influential  and  pro- 
ductive of  a  thoufand  other  events,  which  are 
equally  necciTii.iy  for  the  glory  of  the  Creator  and 
the  good  of  his  creation. — Therefore  God  works 
with  means  for  two  reafons  ;  firft,  becaufe  this 
manner  of  aCling  furnifhes  room  for  a  more  co- 
pious difplay  of  his  glorious  fulnefs  to  the  under- 
ihmding  of  creatures  ;  and  fecondly,  becaufe  it 
gives  an  opportunity  for  our  own  powers  of 
aCting  to  be  exercifed  in  procuring  our  own 
good,  and  in  avoiding  evil.  While  the  efficiency 
is  ^11  his  own,  he  permits  us  to  work  with  him, 
and  hath  fo  conftruCted  nature  that  our  aCtion 
is  our  happinefs.     The  creation  of  natural  ob- 


Serm,  XVII.      benefits  of  prayer,  355 

jecls  and  of  moral  charader  is  defcribed  to  us  ia 
his  word,  as  an  aft  of  his  immediate  efficiency  ; 
but  on  objeds  thus  created,  his  efficiency  con- 
tinues to  adl  with  a  fyflem  of  means,  that  are 
appointed  both  in  the  natural  and  moral  worlds. 

Prayer  is  an  inftituted  means  in  religion,  and 
one  of  the  mod  important  which  is  appointed  for 
our  prefervation  here  and  for  our  falvation  from 
fm  and  mifery  in  the  world  to  come.  There  are 
no  means  more  exprefsly  inflituted  ;  more  fre- 
quently and  folemnly  urged  on  men  \  or  repre- 
fented  as  having  fo  intimate  a  connexion  with 
the  right  performance  of  our  duty,  with  the  vifi- 
ble  glory  of  God,  and  with  our  own  everlailing 
good.  At  the  fame  time  there  is,  perhaps,  no 
duty  fo  generally  omitted  by  people  who  have 
the  light  of  revelation  ;  or  fo  deficiently  per- 
formed by  thofe  who  profefs,  in  fome  meafure 
to  comply  with  the  command.  They  often 
fpeak  or  think  without  a  feeling  of  the  divine 
efficience  or  of  their  own  wants  and  unworthi- 
nefs.  An  habitual  cuftom  of  inattention  may 
even  make  men  fo  vicious,  that  they  have  not  a 
fmgle  thought  of  the  being,  prefence  and  majef- 
ty  of  God,  while  they  ufe  or  hear  words,  which 
are  molt  folemn  and  full  of  meaning.  It  is  de- 
figned,  in  this  fubjeft,  to  confider  the  duty,  im- 
portance and  ufeiulnefs  of  prayer,  both  with 
refped  to  the  unfancHficJ,  and  to  thofe  who 
have  evangelically  obeyed  by  repentance  towards 
God  and  faith  in  our  Lord  Jesus  Christ. 

Prayer  is  a  fuitable  afcription  to  God,  of 
power,  majefly,  righteoufnefs  and  goodnefs, 
united  with  praifc  for  what  he  is  in  hinifelf  and 
for  his  benefits,  and  with  humble  fupplication  for 
all  we  need,  to  make  us  happy  and  obedient 
in  time  and  through  eternity.  The  duty  and 
practice  of  prayer,  doth,  therefore,  ftand  inim- 


S5^  On  the  duty  and  Vol.  U. 

mediate  connexion  with  the  whole  fyftem  of* 
faith  and  praftice  ;  of  duty  and  happinefs  ;  and 
our  well-being  through  our  whole  exiftence.  The 
mod  fimple  and  definite  meaning  of  the  word 
prayer,  is  petition  for  blelTings  ;  and  in  this  fenfc 
of  the  word,  many  have  luppofed  that  prayer 
will  not  be  a  part  of  the  heavenly  worfhip,  be- 
caufe  they  fuppofe  that  ftate  will  be  fo  filled 
with  good,  as  to  exclude  all  fenfe  of  want ;  and 
that  there  will  be  no  poflibility  of  receiving  more 
than  is  given.  But  as  prayer  hath  been  gener- 
ally defined  to  contain  adoration  and  praife  of 
God,  for  what  he  is  in  himfelf  and  for  his  bene- 
fits to  creatures,  it  will  be  the  mofl  important 
and  inceflant  part  of  heavenly  worfliip.  Heaven 
will  be  forever  filled  with  the  highefl;  ftrains  of 
adoration  and  praife,  which  from  the  multitude 
and  fervency  of  thofe  who  v/orfiiip,  will  be  like 
mighty  thunderings  and  the  voice  of  many 
waters. 

All  the  prayers  and  praifes  of  men  muft  be 
offered  through  a  Mediator.  Men,  by  their 
tranfgreffion,  cut  themfelves  off  from  a  right  to 
approach  the  Lord,  with  a  fingle  requefl ;  until 
his  wifdom  and  goodnefs  had  devifed  and  reveal- 
ed a  way,  in  which  they  may  afk  and  receive.  It 
is  only  through  a  mediator  that  he  becomes  a 
propitious  God  ;  that  the  pardon  of  fin  is  pofii- 
ble  in  confiftence  with  his  own  glory  and  the 
good  of  his  kingdom  ;  that  finners  are  placed  in 
a  fiate  of  trial,  and  furniflied  with  means  the 
beft  calculated  to  inflruft  and  bring  them  to 
repentance  ;  and  that  the  people  of  God  are 
lanclified,  forgiven,  permitted  to  afk  for  blefnngs 
and  to  ofler  their  praife. — As  there  is  no  other 
name  given  under  heaven,  whereby  men  can 
be  faved  ;  fo  there  is  no  other  through  which 
they  may  requeft  the  bleffings  of  forgivenefs  and 


Serm.  XVII.      benefits  of  prayer.  357 

glory.  The  Lord  Jesus  will  forever  remain  the 
medium  of  all  intercourfe  between  God  and  the 
redeemed.  All  fmners  are  now  fubjeds  of  warn- 
ing and  invitation,  and  are  direded  to  pray  with 
a  right  temper  that  they  may  receive  falvation  ; 
but  when  the  appointed  day  of  grace  is  paft, 
there  will  be  to  them  no  more  olfcr  of  life  or 
right  to  pray  that  they  may  be  forgiven.  But 
in  the  heavenly  flate,  Jesus  Christ  will  forever 
remain  the  mediator  between  God  and  the  fpirits 
of  juft  men  made  perfedl:.  He  will  forever  be 
as  neceflary  a  charader  for  the  faints  in  glory, 
as  he  is  for  them  here  on  earth.  In  him  they 
will  ftand — in  him  they  will  be  glorified — and. 
their  perpetual  title  to  heaven  will  be  by  his 
merits. —  Through  him  God  will  commune  with 
them,  and  Ihed  abroad  a  divine  joy  into  their 
hearts  ;  and  through  him  their  etern^il  praife 
and  adoration  will  be  offered. 

The  command  to  pray  is  given  to  all  men. 
All  are  the  dependant  creatures  of  God,  need 
his  grace  and  proteftion,  and  owe  to  him  their 
adoration,  praife  and  fervice. — The  duty  of  ac- 
ceptable prayer  implies  a  holy  temper. — External 
adoration,  and  praife  offered  with  infmcerity,  or 
petitions  which  proceed  from  a  heart  that  neither 
loves  nor  is  obedient,  muft  be  fmful  in  the  fight 
of  him,  who  is  omnifcient  and  mod  holy,  if 
prayer  be  fo  important  a  duty  as  hath  been 
mentioned,  the  fubjedton  which  we  have  enter- 
ed, mufl  be  interefting  to  men  of  every  defcrip- 
tion,  and  we  will  purfue  it  in  the  following 
branches  cf  difcourfc. 

I.  We  will  confider  tlie  reafons  for  offering 
prayer  to  God. 

II.  The  feveral  kinds  of  prayer,  in  which  all 
men  ought  to  abound  without  ceafing. 


35 5  Onthe  duty  and  Vol.  If. 

III.  The  temper  with  -which  men  ought  to  pray, 
that  they  may  be  accepted. 

IV.  lYii  happy  efFeds  that  commonly  follow 
a  compliance  ;  and  the  awl'ul  coufequences  of 
neglecting  the  duty. 

1.  We  are  to  confider  the  reafons  for  offering 
prayer  to  God. 

This  duty  is  taught  by  the  light  of  nature  or 
realon,  and  by  thefpecial  precepts  of  revelation. 

If  the  Lord  be  our  Creator,  and  we  the  crea- 
tures of  his  power  and  wifdom  ;  then  we  ought 
to  praife  him.  It  is  a  dictate  of  common  fenfe 
and  reafon,  that  gratitude  and  praife  are  due  to 
him  who  beflows  a  favor  ;  and  though  a  reve- 
lation may  confirm  the  obligation,  we  are  not 
dependant  on  this  for  our  knowledge  of  the 
duty. — If  God  be  the  proprietor  of  our  exiftence, 
and  we  his  property,  abfolutely  in  his  hands  and 
under  his  control  ;  it  is  proper  that  we  fhould 
exprefs  to  him  a  fenfe  of  his  rights.  Nothing 
fhort  of  the  moll  ftupid  and  awful  atheifm, 
which  denies  the  exiftence  of  all  that  is  called 
God,  can  deny  that  we  are  his  property,  in  the 
higheft  and  moft  abfolute  fenfe. — If  the  Lord 
gives  us  Ufe,  breath  and  being,  and  all  our  dai- 
ly mercies,  loading  us  with  good  continually  and 
in  ail  things,  and  we  can  make  no  return  to 
him  by  way  of  c-ompenfation,  and  of  adding  to 
the  immenfe  fulnefs  which  he  hath  in  himfelf ; 
it  then  muft  be  our  duty,  at  leaft,  to  return  him 
our  thanks  and  praife,  for  what  he  benincently 
gives.  By  whom  can  this  be  denied,  who  hath 
any  fenfe  of  his  providence  and  of  the  innume- 
rable mercies  and  bleffings,  which  are  every  day 
received  through  his  munificent  care  ? — If  we 
are  dependant  in  future  on  the  care  of  Almigh- 
ty God,  and  muft  link  into  nothing  without  his 
upholding  agency  ;  or  if  our  exiftence  being 


Serm.  XVII.       benefits  of  prayer,  359 

upheld,  we  muft  be  miferable  without  his  pre- 
fervation,  and  the  numberlefs  bounties  which 
are  fubjedl  to  his  difpofal  ;  then  who  can  refufe 
the  propriety  of  coming  before  him  with  our 
wants,  and  fupphcating  him  to  fupply  them  ? 
Ahhough  the  Hght  of  nature  or  reafon  can  give 
no  information  of  a  Saviour,  it  abundantly  teach- 
es us  the  fitnefs  of  praying  to  God  ;  and  thofe 
who  negleft  the  duty  acl  mofl  irrationally. — 
They  aft  againft  that  light  of  their  natures  which 
is  found  in  all  men. — They  will  be  weighed  in 
the  balance  of  reafon,  and  found  wanting  when 
they  come  before  the  bar  of  God. — Many  feem 
to  imagine,  that  if  they  can  fet  themfelves  free 
from  the  laws  of  revelation,  by  denying  its  au- 
thenticity ;  they  are  at  liberty  to  neglecl  God 
in  every  way.  They  highly  applaud  reafon  in 
order  to  efcape  revelation  ;  but  when  they  be- 
come fixed  in  this  error,  they  are  as  unfriendly 
to  right  reafon,  as  they  ever  were  to  the  divine 
oracles.  They  wifhed  for  the  authority  of  rea- 
fon to  combat  the  word  of  the  Almighty  ;  ftill, 
they  do  not  wifli  its  teftimony  concerning  their 
obligation  to  the  plained  duties  of  religion.  Here 
the  deceit  of  the  heart  opens  to  view,  and  it  is 
an  awful  wickednefs. 

That  the  light  of  nature  or  reafon  dictates  the 
duty  of  prayer,  we  need  no  other  teftimony  than 
the  general  confent  of  Heathen  nations.  They 
have  had  their  rites  of  worfhip  and  their  feafons 
of  prayer — they  fupplicate  the  multitude  of 
their  imaginary  deities— and  all  among  them, 
v/ho  were  regular,  moral,  and  confiderate,  ef- 
teemed  the  charafter  of  prayerlefs  perfons  as 
infamous,  and  alotted  a  place  for  fuch,  in  the 
regions  of  mifery  which  they  defcribed,  among 
the  moft  wicked  of  fmners.     This  is  a  fufficicnt 


360  On  the  duty  and  Vol.  II. 

evidence  that  prayer  to  God  is  a  duty  taught  by . 
the  light  of  reafon. 

This  fhows  us  the  extreme  guilt  of  prayerlefs 
perfons.  There  are  many  fuch  who  live  under 
Chriftian  light.  They  profefs  to  be  confiderate  ; 
but  by  refilling  greater  light,  they  are  become 
more  hardened  in  impiety  than  the  confiderate 
Heathen.  Tyre  and  Sidon,  Sodom  and  Co- 
morrha,  and  the  untaught  nations  from  the  mod 
dark  corners  of  the  earth  will  rife  up  in  judg- 
ment asrainft  them.     For  their  convidion  and 

o 

condemnation,  the  Supreme  Judge  will  have  no 
need  to  found  his  accufation  on  the  precepts  of 
his  word.  The  charge  againft:  them,  will  (land 
in  full  ftrength  by  the  light  of  nature  and  their 
own  deficient  practice  ;  and  all  the  millions  of 
Heathen,  which  fhall  be  colleded  around  the 
throne  of  the  Judge,  will  fay,  thefe  prayerlefs 
finners  from  Chriftian  lands  are  rightfully  con- 
demned.— The  iiiimenfe  number  of  prayerlefs 
perfons,  who  have  been  often  found  in  Chriftian 
lands,  together  with  the  impiety  againft  divine 
things,  which  they  have  difcovered,  hath  preju- 
diced many  Heathen  againft  receiving  Chriftian- 
ity.  How  fearful  muft  be  the  end  of  fuch  per- 
fons, who  go  from  the  higheft  degree  of  light  to 
be  judged  and  rewarded  for  the  greateft  fin  and 
guilt. 

The  duty  of  prayer  is  taught  by  the  fpecial 
precepts  of  revelation. 

All  uncertainty  and  difficulty,  concerning 
this  point  of  duty,  may  be  removed  by  ferioufly 
confulting  the  word  of  God.  Although  the 
light  of  nature  and  reafon  abundantly  taught  the 
duty  of  prayer,  they  could  furnifli  no  certain  evi- 
dence that  God  w^ould  gracioufly  hear,  or  wheth- 
er, or  how  he  would  forgive.  This  is  the  only 
difficulty,  that  a  confiderate  Heathen  could  have 


Sertn.  XVir.       benefits  of  prayer.  361 

concerning  the  duty,  and  this  is  removed  bv  the 
revelation  of  grace.  Here  we  are  alfured  that 
the  Lord  is  a  forgiving  C^od — that  he  hath  de- 
vifed  a  way,  and  by  his  goodneJs  brought  in  the 
means  of  pardon — and  he  addreifes  the  world 
of  finners  as  a  God  who  will  ht^ar  prayer  ;  yea, 
he  goes  fo  far,  as  abfolutely  to  promife  they  (liall 
be  heard  if  they  pray  with  a  right  temper. 
•  The  duty  is  enjoined  from  firil  to  lad,  through 
the  v/hole  revelation  of  God.  It  is  found  in  num- 
berlefs  precepts  to  his  people  in  every  age — 
under  each  difpenfation — to  perfons  in  every 
poflible  condition,  whether  profperous  oradverfe, 
happy  or  pained.  With  the  injunction  to  per- 
form the  duty  God  hath  joined  the  mod  awful 
threatenmgs  again fl:  fuch  as  neglefl  it.  He  af- 
cribes  the  evils  which  men  have  fuffered,  to  their 
having  been  prayerlefs,  and  threatens  them  with 
punifhment  to  come,  both  in  the  prefent  and  fu- 
ture world,  for  the  fame  caufe. — His  fury  will 
be  poured  out  upon  the  families  and  the  nations 
that  call  not  on  his  name.  He  gives  particular 
directions  for  what  bieffings  we  are  moll  parti- 
cularly to  pray.  He  enjoins  fupplication  to  be 
made  for  perfons,  in  every  fituation  of  life  For, 
Zion,  which  is  his  own  vifible  kingdom  in  the 
world — for  all  who  are  in  authority — for  our 
Chriftian  brethren ^ — for  finners — for  our  ene- 
mies—for thofe  who  are  in  afflidion — and  for 
the  ends  of  the  earth. — We  are  to  praife  him 
for  every  mercy  temporal  and  fpiritual,  and  for 
all  good  that  is  given  to  our  bodies  or  our  fouls. 
Further,  he  hath  promifed  the  audience  of 
prayer  to  thofe,  who  call  upon  him  in  a  humble, 
fmcere  and  perfevering  manner.  "  He  hath  not 
find  to  the  feed  of  Jacob,  feek  ye  me  in  vain.'* 
His  words  are,  "  Afli,  and  it  (hall  be  given  you  j 
feek,  and  ye  Ihall  find ;  knock,  and  it  fliall  be 
Z  z 


362  On  the  duty  and  Vol.  II. 

opened  unto  you.  For  every  one  that  afketh 
receiveth  ;  and  he  that  feeketh  findeth  ;  and  to 
him  that  knocketh  it  fhall  be  opened.  He  is 
plenteous  in  mercy  unto  them  that  call  upon 
him.  I'hofe  that  call  upon  him  in  the  day  of 
trouble  he  vill  anfwer.  C  all  upon  me,  and  I 
will  anfwer  thee,  and  ihow  thee  o^rcat  and  mie;h- 
ty  things  that  thou  knov/eft  not." — Concerning 
thofe,  who  innure  themfelves  to  prayer,  one  who 
had  experience  faith  in  the  name  of  the  Lord, 
"  The  Spirit  alio  helpeth  oar  infirmities :  for 
we  know  not  what  we  fliould  pray  for  as  we 
ought  :  but  the  Spirit  himl'elf  maketh  intercef- 
fion  for  us,  with  groanings  which  cannot  be  ut- 
tered." We  are  directed,  "  to  continue  indani 
in  prayer,  and  to  pray  with  all  manner  of  prayer 
and  fupplication  for  all  men." — We  have  the 
example  of  all  good  men,  whofe  lives  are  re- 
corded in  the  facred  canon,  that  they  fpent  much 
of  their  time  in  communing  with  God  by  fup- 
plication and  praife.  Many  inftances  of  remark- 
able anfwers  to  prayer  are  placed  on  facred 
record.  Our  blefled  Redeemer,  who  came  to 
be  our  example  as  well  as  to  make  expiation  for 
fm,  wasmuch  in  prayer  to  his  Father  ;  and  from 
the  many  injftances,  which  are  m.entioned  in  the 
fi^oru  hiilory  of  his  life,  we  may  fuppofe  that  a 
great  flrare  of  his  time  was  thus  employed.  As 
the  moll  important  direclion  to  his  difciples,  for 
their  prefervation  in  this  evil  world,  he  told 
them,  "  Watch  and  pray,  left  ye  enter  into 
temptation."  The  apoflle,  in  defcribing  the 
Chriliian  armour,  whereby  the  people  of  God 
powerfully  perfevere  unto  falvation  through  the 
grace  of  God,  concerning  prayer,  fays,  "  pray- 
ing always  with  all  prayer  and  fupplication  in  the 
Spirit,  and  watching  thereunto  with  all  perfe- 
verance." — Thefe  are   the  precepts,   promifes. 


Serm.  XVII.      benefits  of  prayer,  'X,6'i^ 

exhortations,  thrcntenings,  and  examples  of  the 
holy  fcriptures,  on  this  important  point  ;  and 
only  fome  hints  are  given  from  the  falnefs  of 
inftrudion,  which  they  contain,  on  this  moft  in- 
tereiting  of  all  practical  duties. 

Further,  as  a  reafon  for  the  duty  we  may 
call  in  the  experience  and  teftimony  of  Chrif- 
tians  in  all  ages.  There  never  was  a  perfon 
eminent  in  Chriilian  piety,  who  was  not  alfo 
eminent  for  abounding  and  for  punftual  perfe- 
verance  in  this  duty.  All  the  highly  favored 
fervants  of  the  Lord  have  borne  this  tefcimony. 
All  of  them  have  witneffed,  that  prayer  is  the 
moft  animating  and  ufeful  duty  in  the  Chriftian 
life — that  it  was  the  means  of  their  flrength  and 
peace — their  principal  armour  againft  the  temp- 
tations of  the  world  and  the  corruption  of  their 
own  hearts— their  fupport  under  deep  affli^lion?: 
— their  prefervation  in  fcenes  of  profperity,  when 
furrounding  circumflances  were  alluring  them 
away  from  God — and  the  beft  means  of  com- 
muning with  him  and  mortifying  the  remainder 
of  their  own  lufts,  which  warred  againft  their 
fouls. — Many  other  reafons,  whicli  evince  the 
duty  of  prayer,  will  come  into  view  in  th<?  coiirfe 
of  difcuffing  this  fubjecl.  We  proceed  to  the 
next  part  of  the  difcourfe. 

II.  To  fpeak  of  the  feveral  kindi  of  prayer, 
in  which  all  men  ought  to  abound  without 
ceafmg. 

In  the  prefent  difcourfe,  by  the  kinds  of  pray- 
er, is  meant  the  circumftances  in  which  we  pray, 
with  refpedt  to  folitude  in  our  own  clofets,  or  in 
company  with  the  family,  or  with  larger  collec- 
tions of  people  in  places  not  confecrated  to  wor- 
fliip,  or  in  the  fancluary  of  God. —  Prayer  in 
the  clofet,  in  the  family,  in  private  praying  foei- 
etieSj  and  in  the  public   houfe  of  God,  hath 


564  On  the  duty  and  Vol.  II. 

been  confidered  as  feveral  kinds  of  prayer. — 
That  prayer  in  the  clofet  is  a  duty,  none  can 
deny,  who  remember  the  command  of  Christ, 
"When  thou  prayeft,  enter  into  thy  clofet,  and 
•when  thou  halt  (hut  thy  door,  pray  to  thy  Father 
which  is  in  fecret  ;  and  thy  Father  which  I'eeth 
in  fecret  lliall  reward  the  openly.'' — Neither  can 
thofe  who  have  any  belief  in  divine  revelation, 
doubt  concerning  the  duty  of  public  Ibcial  prayer. 
From  the  inflitution  of  temple  worlhip  to  the 
end  of  the  holy  canon,  it  is  enjoined  and  repre- 
fentcd  to  be  a  duty. — Conceining  thefe,  there- 
fore, there  can  be  no  difpute,  except  widi  thofc 
whofe  hearts  are  utterly  averfe  to  all  worfhip  ; 
and  the  arguments  they  ufe,  on  being  followed 
to  iheir  extent,  terminate  in  infidelity  and  athe- 
ifm. — 

But  ought  we  to  pray  in  our  families  ?  And 
are  private  praying  focieties  according  to  order 
and  duty  ?  Many,  who  negleft  clofet  and  public 
worfhip,  dare  not  deny  their  fitnefs  ;  but  when 
they  find  a  mode  of  worfhip  for  which  there  is 
not  a  multitude  of  the  moll  pcfitive  precepts, 
they  think  there  is  room  to  queftion  the  duty. 
Here  the  heart  comes  into  fight.  For  thofe 
who  can  deny  the  fitnefs  of  family  and  focial 
prayer,  when  performed  in  an  orderly  and  rever- 
ential manner,  would  if  they  dare  deny  the  fit- 
nefs of  fupplication,  in  any  polfible  circum fian- 
ces.— Thofe  who  love  this  duty  in  the  clofet  and 
fanftuary,  will  be  delighted  with  the  fervice  in 
all  other  places  where  it  is  humbly,  fmcerely  and 
folemnly  performed. 

Ought  prayer  to  be  daily  offered  in  the  fam- 
ily ?  This  is  a  queRion  worthy  of  the  moft  feri- 
ous  confideration,  by  all  thofe  who  govern  in  the 
houflioJd.  'J  he  family  is  a  little  fociety  confiii- 
tuted   according  to    the  rules  of  God's  word. 


Serm.  XVII.       benefits  of  prayer.  365 

He  hath  given  to  parents  the  right  of  command- 
ing, and  enjoined  on  children  and  ethers  the 
duty  of  obeying. — lie  hath  direded  thofc  who 
have  the  care  of  houfhokis,  to  educate  them  in 
the  nurture  and  admonition  of  the  Lord — to 
minifter  for  him  in  lacred  indrudion — to  watch 
over  the  fouls  and  bodies  of  their  charge — to 
tell  the  mighty  works  and  the  law  of  the  Lord — 
and  to  inilrud  them  how  to  ferve  him.  The  Lord 
hath  cloathed  all  thofe,  who  fuitain  this  charac- 
ter, with  his  own  authority,  and  hath  threaten- 
ed all  the  difobedient  with  accumulated  forrow. 
He  hath  warned  them,  that  through  difobedi- 
ence,  they  fhall  not  Hve  out  half  their  days.  He 
hath  given  very  many  promifes  to  the  feed  and 
families  of  the  godly,  which  cannot  be  under- 
ftood  in  any  other  manner,  than  on  the  condition 
of  their  punftuality  in  difcharging  the  religious 
duties  which  are  incumbent  on  them. 

Further,  families  are  focieties,  which  are  ca- 
pable of  being  bleffed  orafflidedin  their  collective 
capacity.  They  have  feparate  wants,  and  in  abroth- 
erly  manner,  each  ought  to  pray  for  the  other's 
wants.  They  have  common  wants  for  which  they 
ought  to  fupplicate  afupply ;  common  temptations 
which  they  ought  to  refill;  common  bleflings 
for  which  they  ought  to  thank  the  Goo  of  heaven. 
Every  argument  which  fliows  the  propriety  of  the 
moil  public  praying  allemblies  applies  for  the  fit- 
nefs  of  prayer  in  the  family.  Congregations,  we 
know  cannot  daily  affcmble  without  incommo- 
ding the  lawful  and  neceffary  employments  of 
life  ;  but  it  is  far  diiierent  in  families.  They 
are  together  each  morning  and  evening,  and 
without  any  inconvenience,  can  offer  their  joint 
fuppiication  and  praife.  Alfo,  it  feems,  if  they 
had  a  belief  in  the  providence  of  God,  or  a  fcnfe 
91  tli£  dangers  and  temptations  which  are  in  the 


3 66  On  the  duty  and  Vol.  IL 

■world,  they  would    efteem  it    a   privilege  thus 
to  do. 

It  ought  alfo  here  to  he  added,  that  if  people 
are  polieflfed  of  true  religion,  it  will  be  their  high- 
eft  pleafure  to  worfhip  God  in  their  family  con- 
nection. Although  the  unholy  may  think  the 
duty  of  prayer  to  be  a  burden  ;  it  is  not  fo  with 
the  pious  and  godly.  Ihey  confider  prayer  as 
their  refreihment,  their  means  of  protection,  and 
of  growing  in  that  holy  hfe,  which  leads  to  their 
deiired  perfection.  When  ir»en  deny  the  fitnefs 
of  any  kind  of  orderly  and  folernn  prayer,  they 
impeach  their  own  fnicerity  towards  heaven.  It 
fhows  that  they  have  no  delight  in  the  duty-— 
no  pleafure  in  thinking  that  they  are  before  God 
— no  confidence  in  his  government,  and  in  the 
friendfliip  of  their  own  hearts  to  his  laws  and 
admonitions. 

What  can  a  parent  or  head  of  a  family, 
who  thinks  on  this  fubje£t,  fay  to  excufe  himfelf 
for  the  negleft  ?  If  he  denies  the  propriety  of 
prayer,  in  all  cafes  whatever,  we  know  that  he 
will  rejed;  this  duty  on  the  fame  grounds.  But 
if  he  allows  the  duty  of  prayer  in  any  cafe,  what 
can  he  fay  by  v/ay  of  excufe  in  this  inllance. 
Doth  he  not  know  that  there  is  a  providence 
over  him  and  his — that  they  have  arifen  with 
the  opening  day  to  go  into  a  world  of  trials, 
temptations  and  evils,  and  that  they  need  a  pro- 
tection which  they  cannot  give  unto  themfelves  ? 
Doth  he  not  know  that  they  have  received  com- 
mon mercies,  for  which  their  hearts  ought  to  be 
joined  in  acknowledgment  and  praife  ?  And  why 
doth  he  negleft  to  alk  prote£lion  and  grace  ;  or 
why  to  return  thanks  to  God  for  benefits  grant- 
ed ?  Can  fuch  a  parent  or  head  of  a  family,  hav- 
ing negledled  this  communional  duty,  if  he 
lefleds  on  the  fubjeft,  feel  eafy,  that  he  hath  a 


Serm.  XVII.      benefits  of  prayer.  367 


fingle  day,  committed  his  family  to  a  dangerous 
world,  without  afking  God  to  keep  both  them 
and  himielf  ?  If  he  hath  thus  negleded  and  re- 
fiefts  on  his  conduQ:,  will  not  confcience  harrafs 
him  in  all  hisMalks.  If  evil  ftiould  betide  them, 
will  he  not  accufe  himfelf,  for  not  having  allied 
God  to  be  their  common  proteftor,  and  that 
they  might  come  to  the  evening  in  peace  ?  Or 
if  he  ihould  fay,  I  did  not  certainly  know  that 
family  prayer  was  my  duty,  will  not  his  own 
confcience  in  the  place  of  the  Judge,  anfwer  ? 
If  thine  own  heart  had  been  right,  and  it  had 
been  a  pleafure  to  thee  to  converfe  with  God 
couldeft  thou  have  negleded  the  fervice  ?  Was 
it  right,  v;as  it  prudent  thus  to  neglett  ?  Didll 
thou  not  know  the  commands,  to  pray  without 
ceafing,  to  pray  with  all  manner  of  fupplication, 
to  be  inflant  in  feafon  and  out  of  feafon  in  the 
duty  f — Or  how  could  he  with  a  good  confcience, 
retire  to  the  reft  of  the  night,  without  imploring 
fovereign  mercy  to  forgive  the  fms,  which  may 
have  been  committed  by  himfelf  and  thofe  under 
his  family  care  ?  From  the  general  duty  of  pray- 
er— from  the  fitnefs  of  fecial  prayer — from  the 
nature  and  wants  of  families — from  the  fpirit. 
and  feelings  of  piety  and  godlinefs,  we  may  infer 
the  importance  of  family  worfhip,  which  we  are 
now  confidering.  It  alfo  might  be  inferred  from 
many  particular  paffages  as  a  command,  but 
there  does  not  feem  to  be  any  need  of  this  to 
eftablifh  the  obligation.  Such  commands  will 
occur  to  thofe  who  read  the  holy  oracles  witli 
hearts  fnicerely  defirous  of  inftruftion. 

AMOiriER  queftion  which  may  here  arife,  is 
this  ;  are  private  praying  focieties  according  to 
order  and  duty  ? 

Why  are  they  not  ?  The  v/orld  is  challenged. 
to  bring  a  found  and  fober  reafon  againft  them* 


368  On  the  duty  and^  Vol.  IL 

Let  us  firft  fee  the  words  of  infpiration.  The 
apoftle  faith,  "  Let  the  word  of  Christ  dwell 
in  you  richly  in  all  wifdom,  teaching  and  ad- 
monifliing  one  another  in  pfalms  and  hymns  and 
fpiritual  fongs,  finging  with  grace  in  your  hearts 
to  the  Lord."  Alfo,  the  prophet  Malachi  hath 
fomething  in  point  to  the  fubje£l,  "  Then  they 
that  feared  the  Lord  fpoke  often  one  to  another  : 
and  ihe  Lord  hearkened  and  heard  it,  and  a 
book  of  remembrance  was  written  before  him 
for  them  that  ferved  the  Lord,  and  that  thought 
on  his  name.  And  they  fliall  be  mine,  faith  the 
)  ord  of  hofts,  in  that  day  when  I  make  up  my 
jewels,  and  I  will  fpare  them,  as  a  man  fpareth 
his  own  fon  that  ferveth  him.  Then  fhall  ye  re- 
turn, and  difcern  between  the  righteous  and  the 
wicked,  between  him  that  ferveth  God  and  him 
that  ferveth  him  not."  Thefe  fcriptural  quota- 
tions, and  many  others,  which  might  be  adduced, 
were  it  neceflary,  appear  clearly  to  fhow  the 
propriety,  that  Chriflians  who  love  the  fervice 
of  Christ,  and  thofe  who  are  anxioufly  con- 
cerned for  the  falvation  of  their  fouls,  (hould 
often  fpeak  to  one  another,  ufe  the  means  of 
inftruction,  and  pray  together  for  the  bleffing  of 
God,  if  it  be  done  in  an  orderly  and  folemn 
manner.  If  thofe  perfons,  who  form  fuch  pray- 
ing focieties,  were  met  for  the  purpofes  of  amufe- 
ment,  no  cry  would  be  raifed  againfl:  them.  But 
why  do  thofe,  who  refort  to  places  of  amufe- 
ment  and  revelry  and  vanity,  for  their  own 
pleafure,  have  fuch  bitter  refentment  againlt 
others,  who  for  their  happinefs  and  in  thex:on- 
fcious  exercife  of  duty,  refort  to  places  of  private 
focial  worihip.  Do  they  deny  men's  religious 
rights  of  confcicnce  ?  If  they  go  on  this  ground, 
it  is  contrary  to  all  the  principles  of  human  lib- 
erty.    The  true  reafon  is,  they  have  no  pleafure 


Serm.  XVII.      benefits  of  prayer.  369 

in  the  worfliipof  God.  To  meet  others  report- 
ing to  a  place  of  prayer  and  praife,  when  they 
are  themfelves  going  to  the  place  of  idle  dif- 
courfe  and  entertainments  of  folly,  alarms  their 
confciences  and  carries  a  terrifying  conviction, 
that  if  thefe  praying  people  are  righc  they  are 
wrong — if  thefe  are  going  to  happinefs  they  are 
going  to  mifery ;  and  thus  they  become  embit- 
tered againft  the  means,  whereby  awakened  fm- 
ners  and  praifing  Chriftians  edify  each  other. — 
There  needs  only  a  fpirit  of  piety  to  make  every 
kind  of  prayer  appear  pleafmg  and  reafonable. 
To  the  pious  the  prayer  of  the  clofet  is  delight- 
ful.— They  delight  to  meet  God  in  the  folitude 
which  is  fanftified  by  devotion — to  confefs  their 
fms  and  pour  out  their  hearts  before  him — to 
praife  all  his  goodnefs,  and  without  interrup- 
tion contemplate  his  glory- to  commune  with 
him  in  a  fenfe  of  his  love  Ihed  abroad  into  their 
hearts  by  his  own  holy  influence,  which  ferves 
to  comfort  and  enlighten  them  while  travelling  in 
this  vale  of  tears. 

Thi  Y  find  the  higheft  fatisfadion  in  family 
worfhip.  To  come  and  bow  before  God,  and 
to  join  in  praife  with  thofe  under  their  care  and 
united  with  them  in  the  mod  endearing  connec- 
tions of  life,  gives  a  fweet  delight  to  the  fouls  of 
all  who  belong  to  the  Lord.  It  gives  fweetnefs 
to  the  beginning  and  the  clofe  of  the  day.  They 
go  forth  with  a  new  confidence  in  the  divine 
keeping  to  meet  the  perils  .and  temptations  of 
the  world  ;  and  with  a  humble  dependance  on 
the  divine  Saviour,  for  ftrength  to  do  their  duty 
in  every  fituation  of  arduous  and  difficult  duty. 
A  delight  in  God  will  make  every  kind  andfea- 
fon  of  prayer  delightful,  and  there  will  be  an 
effort  to  comply  with  the  commands,  to  pray 
without  ceafmg  and  with  all  manner  of  fuppli- 
A  ?.  a 


370  On  the  duty  and  Vol.  IL 

cation.  Where  there  is  the  fpirit  of  piety,  thefe 
confequences  will  always  follow  ;  and  from  the 
opinions,  feelings  and  practice  of  men  concerning 
this  duty,  we  may  form  an  opinion,  which  will 
rarely  fail  of  being  true,  whether  they  are  in  the 
number  of  friends  or  enemies  of  God.  We  next 
proceed  to  an  important  branch  of  the  fubjed. 

HI.    The  temper  with  which  men  ought  to 
pray,  that  they  may  be  accepted. 

It  is  doubtlefs  to  a  holy  temper  that  the  prom- 
ifes  of  a  gracious  audience  and  anfwer  are  made, 
the  differences  of  opinion  on  this  fubjecl,  have 
moftly  arifenfrom  a  previous  difference  of  fen- 
timent  concerning  the  original  charader  of  man, 
with  refpeft  to  depravity  and  holinefs.  Thofe, 
who  fuppofe  that  depravity  is  nothing  more  than 
a  mifconception  of  truth  and  duty,  and  that 
when  men  dodlrinally  fee  thefe,  they  will  of 
courfe  love  them,  may  perhaps  do  well  to  think 
that  there  is  fomething  in  the  fubftance  and 
matter  and  difpofition  with  which  unregenerate 
prayer  is  offered,  that  will  be  pleafmg  to  God. 
Thofe,  on  the  other  hand,  who  fuppofe  that 
there  is  in  the  unrenewed  heart  a  diflike  and 
oppofition  to  the  matter  of  truth  and  duty,  mufl: 
think  that  there  can  be  nothing  in  the  prayer  of 
;m  unholy  mind  with  which  Gon  is  pleafed. 
None  can  be  fo  abfurd  as  to  think  that  God 
will  be  pleafed  with  a  temper  and  exercifes,  that 
are  in  their  nature  oppofed  to  the  infinite  holi- 
nefs of  his  own  being,  and  of  the  kingdom  which 
he  proteds  and  means  to  bring  to  bleffednefs. 
That  oppofites  in  a  moral  temper  and  practice, 
fhould  find  a  mutual  delight,  is  unnatural  and 
impoilible.  The  holy  fcriptures  are  not  defi- 
cient, in  defcribing  the  temper  with  which  we 
ought  to  pray,  that  we  may  be  accepted.  In  the 
eleventh  chapter  of  Luke,  where  our  Saviour  is 


Serm.  XVII.      benefits  of  prayer^  371 

himfelf  confidering  the  fubjedl  of  prayer,  he  fays, 
"  Afk  and  it  fhall  be  given  you  ;  feek  and  ye 
fhall  find ;  knock  and  it  fliall  be  opened."— 
Thefe  are  exprefs  promifes  of  audience  and  accep- 
tance. But  to  know  the  kind  of  prayer  to 
which  a  promife  of  acceptance  is  made  we  mud 
look  farther  on  in  the  difcourfe.  "  If  ye  then, 
being  evil,  know  how  to  give  good  gifts  unto 
your  children  :  how  much  more  fliall  your 
heavenly  Father  give  the  Holy  Spirit  to  them 
that  alk  him." — It  appears  that  the  object  of  that 
prayer,  to  which  acceptance  is  encouraged,  is 
the  gift  of  the  Holy  Spirit.  The  office  of  the 
Holy  Spirit  is  to  renew,  to  fandify,  to  take  away 
fm,  and  make  the  praying  perfon  holy  and  per- 
fed:  as  God  is  holy.  But  it  is  not  to  be  fuppofed, 
that  thofe  who  are  in  a  Hate  of  enmity  with  God, 
and  do  not  love  his  charadler  and  law,  ever  will 
fmcerely  pray  for  the  Spirit,  whofe  office  work 
is  to  promote  that  hohnefs  which  they  do  not 
love.  We  mud  therefore,  conclude  that  this 
promife  is  made  to  thofe,  who  with  a  right  tem- 
per and  in  a  love  of  holinefs,  pray  to  be  fanfti- 
fied  and  made  more  like  to  God.  In  the  eiohth 
chapter  of  the  epiftle  10  the  Romans,  where  the 
apoftle  is  recording  the  privileges  of  true  Chrif- 
tians,  he  mentions  the  audience  of  prayer  as  one. 
"  For  ye  have  not  received  the  fpirit  of  bondage 
again  to  fear  ;  but  ye  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Father."— 
The  nature  of  the  prayer  to  which  the  promife  is. 
made,  is  defcribed  farther  on  in  the  chapter. 
"  Likewife  the  Spirit  alfo  helpeth  our  infirmities : 
for  wc  know  not  what  we  fhould  pray  for  as  we 
ought  :  But  the  Spirit  itfelf  maketh  inter ceffions 
for  us  with  groanings  which  cannot  be  uttered." 
He  before  fpeaketh  of  the  people  of  God  as 
having  received  the  Spirit.    By  the  interceffions 


572  On  the  duty  and  Vol.  IL 


of  the  Spirit,  with  groanings  which  cannot  be 
uttered,  is  here  meant,  thofe  holy  longings,  de- 
fires  and  interceflions,  which  are  offered  by  the 
aids  and  influence  of  the  Holy  Spirit.  Chriilians, 
who  live  near  unto  God,  underftand  this  def- 
cription  ;  and  although  it  be  they  who  pray, 
they  are  willing  to  alcribe  all  the  fincerity,  fer- 
vor and  groanings  of  holy  defire,  which  they 
feel,  to  the  aids  and  animation  of  the  Spirit,  aft- 
ing  immediately  on  their  hearts  by  a  holy  influ- 
ence. Judging,  alfo,  by  the  determination  of 
reafon,  we  muft  conclude  that  the  prayer  which 
is  acceptable  to  God  muft  be  that  which  is  in 
fome  degree  conformed  to  his  own  divine  holi- 
nefs.  It  cann6t  be  fuppofed  that  unholy  defires, 
although  offered  in  the  form  of  prayer,  can  be 
an  inftance  of  obedience  to  the  precepts  of  the 
law  and  gofpel,  which  require  us  to  be  per  fed  as 
our  Father  in  heaven  is  perfed.  The  faft,  of  a 
perfon  fmcerely  praying,  for  that  which  he  doth 
not  love,  is  impoffible.  Philofophy,  formality, 
fear  and  infincerity  may  try  to  reconcile  fmcere 
prayer  and  an  infmcere  heart  ;  but  the  trial  is 
a  vain  one.  It  is  alfo  vain  to  think,  that  a  Cioo 
of  infinite  and  moft  perfed  holinefs,  and  who 
hath  an  omnifcient  eye,  can  A'iew  the  prayer  of 
an  unholy  mind  with  complacence.  The  very 
fuppofition  is  incredible.  The  wicked  are  all 
thofe  who  have  not  repentance  towards  God  and 
faith  in  our  Lord  Jesus  Christ.  "Lying  lips 
are  an  abomination  to  the  Lord.  The  facrifice 
of  the  wicked  is  an  abomination  to  the  Lord. 
Every  one  proud  in  heart  is  an  abomination  to 
the  Lord.  He  that  turneth  away  his  ear  from 
hearing  the  law,  even  his  prayers  fliall  be  abom- 
ination.*'— Solemn  profeffions  and  good  words, 
fo  long  as  the  heart  is  wrong  and  oppofcd  to 
GoDj  cannot  _^make  the  defnes  of  fuch  a  heart 


Serm.  XVII.       benefits  of  prayer.  2>7Z 

pleafing  to  God.  He  will  view  as  fin,  that 
which  is  finful,  and  that  which  he  views  as  fin- 
ful  muft  be  difpleafing  to  him.  Therefore,  there 
cannot  be  any  thing  that  is  plcafmg  to  God,  in 
the  defires  of  an  unholy  heart,  in  whatever  man- 
ner they  are  prelented  before  God  ;  and  the 
folemn  form  of  offering,  which  we  call  prayer, 
cannot  fanctify  them,  for  they  do  not  thus  lofe 
their  unholy  nature.  Judging  then  from  fcrip- 
ture  and  rcafon,  we  mult  conclude,  that  the 
promifes  of  a  gracious  audience  and  anfwer  to 
prayer  are  made,  only  to  a  holy  and  grar:ous 
temper. — All  other  prayer  is  difpleafing  m  the 
divine  fight,  and  although  it  may  proceed  from 
much  fear  and  anxiety,  is  an  offering  that  is  im- 
pure in  the  Lord's  fight. 

Is  there  then  an  obligation  on  finners  to  prav  ? 
Who  can  doubt  it.  Are  they  lefs  finful  for  n :  plecl- 
ting  his  duty,  becaufe  their  hearts  are  unholv  ? 
God  forbid  that  this  fhould  be  their  excufe,  for 
it  is  the  very  thing  that  makes  them  guilty. — 
The  obligation  to  pray  to  God  doth  not  arife 
from  the  hearts  of  men  being  either  good  or  evil; 
but  from  the  fulnefs,  excellence  and  worr.li- 
nefs  of  the  Lord,  and  from  the  relation  which 
his  creatures  bear  to  him,  and  their  dependance 
on  his  providence  and  grace.  i  he  obligation  is 
on  all  men,  whether  they  be  faints  or  finners  ; 
and  whoever  omits  his  duty  is  guilty  in  the  di- 
vine fight. 

Concerning  the  unfanftified,  it  is  true,  that 
whatever  they  do  is  finful.  Whether  they  eat 
or  drink  or  whatever  they  do  ;  whether  they  are 
in  the  courfe  of  open  vice,  or  in  a  formal  and 
hypocritical  attendance  on  fervices  vifibly  reli- 
gious, they  are  becoming  more  unholy,  in  the 
judgment  of  him,  who  is  of  purer  eyes  than  to 
behold  any  iniquity  with  approbation.-^Further, 


374  Onthe  duty  and  Vol.  IL 

the  unfanclified  do  not  become  more  worthy  of 
receiving  mercy,  by  any  thing  which  they  do  in 
thatftate.  When  awakened  fmners  refort  to 
prayer,  they  do  it  in  the  expedation,  either  of 
its  being  a  perfect  compliance  with  their  duty, 
or  that  it  will  make  them  better,  and  that  God 
will  accept  them  on  account  of  this  betterment. 
But  in  this  they  are  deceived  through  the  hard- 
nefs  and  blindnefs  of  their  own  hearts.  There  is 
no  betterment  fliort  of  real  repentance  flowing 
from  a  holy  and  regenerate  heart. 

Is  it  then  as  probable,  that  fmners  who  Hve 
diflipated  and  prayerlefs  lives,  will  become  the 
fubjecls  of  fandtifying  and  forgiving  grace,  as  it 
would  be  if  they  attended  to  prayer  and  to  other 
religious  fervices,  which  we  commonly  call  the 
means  of  grace  ?  Experience,  in  the  difpenfa- 
tions  of  providence  and  grace,  hefitates  not  to 
anfwer  this  queftion.  There  is  no  reafon  to  hope, 
that  the  fmner  who  lives  and  dies  difTipated  and 
prayerlefs,  can  be  faved  :  It  is  alfo  known  to  be 
the  common  difpenfation  of  God  to  convince  fm- 
ners that  they  are  flain  by  the  law,  before  he 
makes  them  alive  by  the  gofpel.  When  the  ter- 
rors of  God  and  his  law  are  fpread  around  them, 
by  the  aftion  of  his  Holy  Spirit,  they  will  be  fe- 
rious  and  deeply  folemnized. — Whatever  their 
temper  may  be,  and  however  unholy,  they 
will  read,  they  will  anxioufly  hear  and  pray. 
Fear  and  terror  will  drive  them  anxioufly  to  at- 
tend to  thofe  external  fervices  in  religion,  which 
they  ought  to  perform  in  love,  humility  and  with 
a  holy  obedience.  By  all  this  God  is  inflru(5ting 
them — he  is  giving  them  a  knowledge  of  him- 
felf — of  his  holy  law — and  of  their  own  mifera- 
ble  ftate  which  they  never  had  before.  Their 
prayers,  though  not  holy  but  guilty  in  his  fight, 
do  with  other  means,   bring  them  to  fee  their 


Serm.  XVII.      benefits  of  prayer.  375 

loft,  impotent  and  miferable  condition,  and  that 
they  are  condemned  and  muft  be  forever  loft, 
unlefs  God  in  fovereign  mercy  forgives.  Who 
ever  knew  a  finner  become  penitent,  vi^hile  in  the 
midft  of  a  diflipated  courfe,  and  without  any 
previous  ferioufnefs  ?  They  may  be  arrefted  in 
the  midft  of  fuch  a  courfe,  but  ferioufnefs  pre- 
cedes penitence — conviftion  precedes  fanclifica- 
tion — doftrinal  light,  of  which  prayer  and  read- 
ing the  word  of  God  are  means,  precede  fpiri- 
tual  light — anxiety  precedes  comfort  and  peace 
and  joy  in  the  Holy  Ghoft  and  communion  with 
God.  Thofe  prayers  of  unholy  fmners,  for  which 
they  are  guilty,  are  as  necefl'ary  means  of  con- 
viction as  reading  of  the  law.  Still  in  their  pray- 
ers they  are  vile — they  are  not  becoming  better 
or  more  defer ving  by  them — there  is  no  prom- 
ife  made  to  them — and  it  is  not  thefe,  which 
change  their  hearts  and  take  away  the  reigning 
power  of  fm.  If  they  ever  come  to  true  re- 
pentance, they  will  mourn  and  loathe  themfelves 
for  the  temper  with  which  they  always  fuppli- 
cated  God,  until  they  were  changed  by  his  effi- 
cacious grace.  Enough  hath  been  written,  to 
fliow  with  what  temper  the  duty  under  confid- 
eration  ought  to  be  performed,  to  entitle  to  a 
gracious  promife. 

IV.  V/e  are  to  confider  the  happy  effects  that 
commonly  follow  a  compliance  ;  and  the  awful 
confequcnces  of  negleding  this  duty. 

And  as  we  have  been  fpeaking  of  the  prayers 
of  the  unfandified,  it  may  not  be  unfit,  in  the 
firft  place,  to  mention  the  benefits  of  thefe.  The 
prayers  of  the  unfan£tified,  although  they  are 
vile  and  full  of  fm,  and  an  abomination  in  the 
fight  of  the  Lord  from  the  unholinefs  of  their 
hearts,  are  notwithftanding,  in  their  cafe,  means 
of  inftru<ftion  as  necelTary  as  reading  and  hear- 


376  On  the  duty  and  Vol.  11. 


inc,^  the  word  of  God  and  meditation  on  divine 
truth.  They  are  finful  in  the  ufe  of  all  thefe 
means,  and  if  they  continue  impenitent  and  un- 
holy, means  will  become  a  favor  of  death  unto 
death.  But  to  omit  them  would  deftroy  all 
confideration,  and  a  hope  of  amendment  would 
be  entirely  removed.  The  unholy  prayers  of 
fmners  bring  God  into  their  view.  They  arc 
means  of  fixing  their  attention  upon  their  own 
unholy  character,  temper  and  praftice,  by  which 
they -learn  the  oppofition  that  is  between  God 
and  themfelves.  They  fhow  to  them  their  own 
fpirlruii  impotence,  and  that  without  fovereign 
and  fan£tifying  grace  their  hearts  will  never 
come  right.  All  this  is  doftrinal  knowledge, 
in  which  there  is  no  holinefs  ;  but  it  is  a  kind  of 
knowledge,  which,  according  to  the  divine  plan, 
is  neceflary  to  be  communicated  to  fmners,  and 
he  makes  ufe  of  their  own  unholinefs  to  inftruft 
them.  It  is  thus,  in  innumerable  inftances,  that 
infinite  wifdom  makes  that,  which  is  in  its  na- 
ture unholy  and  immoral,  the  occafion  of  good 
in  his  plan  of  government.  The  fin  of  the  wick- 
ed, even  in  their  holy  things,  teaches  them  that 
which  God  wiflies  them  to  know  before  he 
fandlifies  and  forgives  them  to  eternal  life. 

We  will  proceed  more  particularly  to  confid- 
er  the  good  and  evil  effecls  which  have  followed 
from  obeying  and  difobeying  the  exhortation, 
*'  pray  without  ceafing." 

I.  Prayer  makes  the  being  and  perfections 
of  God  real  to  the  minds  of  men.  While  immerf- 
ed  in  fcenes  of  fenfe,  which  are  fo  agreeable  to 
the  unholy  heart,  there  needs  fome  means, 
which  may  be  in  frequent  ufe,  to  call  our  medi- 
tations to  the  being,  attributes,  providence  and 
laws  of  God.  Without  fuch  means  the  unholy 
will  wholly  forget  the  Lord,  and  even  Chriftians 


Serm.  XVII.       benefits  of  prayer*  377 

will  grow  remifs  in  their  remembrance  of  him, 
and  be  enfnared  by  fenfual  and  temporal  objeds. 
There  is  no  clafs  of  men  to  whom  prayer  is  not 
ufeful  in  this  refpeft.  Praying  to  CioD  brings 
his  charader  into  fight — makes  his  adorable  and 
infinite  pcrfeftions  real  to  the  mind — gives  a 
holy  fenfe  of  his  prefence,  providence,  govern- 
ment, and  laws — and  quickens  an  apprehenfioa 
of  our  dependance,  for  all  we  need  and  our  ac- 
countablenefs  in  all  we  do.  It  mufl  have  been 
obferved,  by  all  who  confider,  that  fome  appear 
to  live  as  without  God  in  the  world,  and  that 
they  go  on  from  one  time  to  another,  not  con- 
fidering  either  his  glorious  nature,  and  holinefs, 
nor  their  own  obligation  and  the  confequences 
of  their  acting  in  the  world.  They  live  in  all 
refpedts  as  though  they  confidered  not  G  >d, 
and  that  they  mud  foon  die,  come  before  him, 
and  receive  a  reward.  It  is  fcarce  poffible,  if 
they  had  attended  regularly  to  the  fervice  of 
prayer,  that  they  could  have  been  fo  though tlefs 
of  God  and  eternity,  and  their  own  fpeedy  delti- 
nation  to  everlafting  rewards  of  glory  or  woe. 
Alfo,  the  children  of  God  need  the  fame  means 
to  keep  alive  their  fenfe  of  divine  things.  If 
they  do  not  abound  in  prayer  they  will  forget 
the  Lord  who  bought  them — grow  infenfible  of 
their  dependance  on  Christ,  for  ftrength  to 
live  in  a  holy  manner,  and  become  remifs  in  all 
the  duties  of  a  Godly  converfation.  Prayer  is  the. 
mod  eftedual  means  for  bringing  God's  charader 
law  and  goverment  into  the  fight  of  creatures  in 
this  world,  whether  they  be  his  people,  or  in  the 
number  of  unforglven  ones,  whofe  hearts  are 
oppofed  to  the  truth  as  it  is  in  Christ  Jesus. 

2.  It  is  by   prayer,   that  men  come  to  the 
mod  juit  knowledge  of  their  own  charafter  and 
pradlice. — A  knowledge  of  the  law  is  necelfary 
B  b  b 


37 8  On  the  duty  and  Vol.  II. 

for  a  knowledge  of  fin.  A  fight  and  fenfe  of 
God  and  his  being,  law  and  government,  is  a 
mod  direft  means  lor  knowing  ourfelves.  If 
prayer  leads  men  to  juft  apprehenfions  of  the 
divine  character,  it  thus  becomes  the  means  of 
inftructinc:-  them  in  their  own  frailty,  weaknefs, 
fin,  guilt  and  perfe£t  dependance  on  the  forbear- 
ing power  and  grace  of  God.  While  they  are 
wholly  enr^roficd  with  other  things,  and  God  is 
out  of  fight,  they  of  courfe,  becom.e  infenfible 
of  dependance,  of  moral  obligation,  of  fin,  and 
of  that  utter  deficiency  in  duty  which  expofcs  to 
eternal  death.  The  things  of  time  fwallow  them 
up — the  amufements  of  the  world  entice  them, 
and  even  trifles  will  engage  theii'  whole  attention. 
Thus  the  prayerlefs  are  as  ignorant  of  them- 
felves  as  they  be  of  God,  who  made,  governs 
and  will  judge  them.  Whatever  means  bring 
them  to  fee  God,  do  alfo  teach  them  their  own 
natural  chara(^er  and  danger.  And  it  is  thus, 
that  the  more  frequently  unfandified  finners 
pray,  if  they  are  in  a  ferious  Itate  of  mind,  the 
more  fenfible  they  become  of  their  fpiritual  im- 
potence and  guilt,  and  of  their  danger  and  of 
the  wrath  of  God  that  abideth  on  them.  Thus, 
alfo,  Chrifiians  are  enabled  to  keep  alive  a  fenfe 
of  jheir  own  remaining  imperfection,  weaknefs, 
fin  and  dependance  on  God  for  their  daily  fup- 
pUes  of  divine  grace  from  him,  by  which  all 
the  ChilRian  exercifes  are  preferved  in  a  lively 
and  conifoi'ting  exerciie.  So  eiTentiai  to  piety 
are  the  means  which  God  hath  inftituted,  that 
when  his  people  neglecl  the  means,  they  muH 
rxpeft  to  lofe  a  fenfe  of  their  unworthinefs,  their 
dependance  and  need  of  a  continual  communi- 
cation, of  grace;"  to  preferve  them  in  the  humilitr 
.of  the  gc^:cL 


Serm.  XVII.      benefits  of  prayer,  379 

Prayer  furniflies  continual  inftrudion,  in  all 
the  doctrines  and  duties  of  religion.  Hereby 
the  attention  of  men  i,-;  fixed  on  the  things, 
which  are  mofl:  interefting  for  them  to  know  and 
feel.  As  they  know  more  of  God  and  of  them- 
felves,  this  opens  to  their  underftanding  the  na- 
ture of  the  moral  fyfltm,  which  is  approved  by 
infinite  wifdom  ;  of  the  temper  and  pra£lice,  in 
which  true  holinefs  confiils  ;  of  the  need  of  a 
gofpel  of  grace  j  and  of  the  manner,  in  which 
fovereign  mercy  admits  finners  to  pardon  and 
eternal  life,  and  prepares  them  for  the  holy  fru- 
ition of  the  heavenly  world.^ — It  therefore  ap- 
pears, that  this  is  the  niofl  eileduui  means  for 
awakening  finners,  and  for  building  up  Chrif- 
tians  in  their  mofl  holy  faith.  Although  the 
hearts  of  finners  are  oppofed  to  the  principles  of 
the  kingdom  of  CuRii^T,  and  they  are  unholy 
and  guilty  in  the  fight  of  God,  for  the  difpofi: 
tion  of  heart  with  which  they  fupplicate  him  ; 
Hill  it  is  perhaps  impofTible,  that  they  fhould 
regularly  attend  to  this  form  of  religion,  in  the 
feveral  kinds  of  prayer  that  have  been  mention- 
ed, and  be  fo  fecure  as  they  would  be,  if  all 
prayer  was  omitted.  Alfo,  the  people  of  God 
will  find  by  experience,  that  when  they  are  punc- 
tual in  the  duty  of  the  fan£luary,  the  family  and 
clofet,  it  is  a  fafeguard  againff  worldly  intrufions 
and  backfliding,  which  they  can  find  in  no  other 
way. — 

3.  Prayer,  is  the  mofl  effectual  means,  for 
comforting  the  people  of  God,  as  they  pafi5 
through  the  wildernsfs  and  pilgrimage  of  human 
life.  The  happinefs  of  the  faints  is  in  the  en- 
joyment of  God.  It  is  their  pleafure  to  behold 
him,  to  view  his  perfections  and  contemplate  his 
glory.  The  means,  which  bring  him  into  view, 
give  them  the  highefl  delight,  which  they  ever 


o 


80  On  the  duty  and  Vol.  II. 


experience  ;  and  it  is  thus  that  prayer  promotes 
their  happincfs.  Retiring  from  the  world,  its 
amufements,  labors,  and  enticing  objects,  their 
love  is  quickened,  their  faith  is  increafed,  and 
all  their  graces  made  aQive  by  humbly  converf- 
ing  with  their  Lord  and  Redeemer.  Alfo,  in 
ieafons  of  afflidion,  when  nothing  but  worldly 
darknefs  furrounds  them,  by  that  converfe  with 
Gi'D  which  they  find  in  their  clofets,  their  hope 
and  confidence  is  fo  far  increafed.,  that  thev  fear 
no  evil  from  what  man  can  do  unto  them  vvhile 
Gor  is  on  the  throne.  In  this  ftate  of  mind, 
although  the  world,  in  all  refpefts  looks  dark, 
the  divine  government  appears  t*)  be  light. — 
Aided  by  prayer,  their  love  and  faith  break 
through  the  cloud  and  they  come  near  to  the 
throne  of  grace  and  glory.  There  is  a  natural 
tendency  in  prayer,  confidered  as  means  to  pro- 
duce thefe  effefts. 

4.  God  hath  promifed  gracioufly  to  hear  and 
anfwer,  the  prayer  of  his  people.  There  is  both 
a  natural  and  promifed  connexion,  between  this 
duty  and  the  bleffings  which  the  people  of  Cod 
need.  The  Lord  heareth  the  prayer  of  thofe, 
who  call  upon  him  with  penitence,  faith  and 
love.  The  promifes  made  to  them  are  very  many 
and  explicit,  and  all  who  have  had  any  confid- 
erable  experience  in  the  Chriftian  life,  can  bear 
"witnefs  that  God  is  true  to  his  promifes.  Al- 
though they  do  not  expefl  any  miraculous  in- 
terpofition  in  their  favor,  flill  under  the  evils 
which  overtake  them  in  the  world,  if  they  wait 
patiently,  they  often  find  a  wonderful  deliver- 
ance by  GoD*s  common  providence,  through 
unexped:ed  ways  and  means,  which  cannot  fail 
to  excite  the  moft  adoring  apprehenfions  of  his 
fupreme  government  controling  the  hearts  of 
men  and   all  other  thin^r^s. — Or  if  God  be  not 


Serm.  XVII.       benefits  of  prayer,  381 


pleafed  to  remove  the  evils  which  they  depre- 
cate, they  do  notwithftanding  find  grace  impart- 
ed by  which  they  are  enabled  to  bear  that  chear- 
fully,  which  in  profpeft  they  fuppofed  would  be 
impoffible.  '1  hofe  anlwers  to  prayer  which  the 
children  of  Con  can  witnefs  by  their  own  expe- 
rience, give  them  the  moll  convincing  evidence 
of  the  inftitutioii  and  its  benefits,  i  hey  can 
bear  a  ftrong  teflimony,  that  it  is  good  to  call 
on  the  name  of  the  Lord,  and  that  he  never 
forfaketh  fuch  as  cry  unto  him.  Taupht  by  a 
long  experience  of  his  covenant  faithfulnefs, 
they  can  commit  thcmfelves  and  their  ways  to 
his  keeping,  and  believe  that  a  heavenly  ftate  of 
glorious  holinefs  is  to  fucceed  the  wildernefs  of 
human  travel.  Further,  God  is  often  pleafed 
in  the  fovereignty  of  his  grace,  to  make  very 
extraordinary  communications  of  light  and 
peace  to  the  fouls  of  thofe  who  abound  in  prayer. 
He  brings  them  into  his  banqueting  houfe,  and 
his  banner  over  them  is  love.  They  are  filled 
with  joy  and  rejoicing  unfpeakable,  and  though 
not  caught  up  into  the  third  heavens,  they  con- 
ceive and  feel  a  glory  that  is  unutterable.  Such 
communion  with  God  and  fight  of  his  glory,  is 
mofl  commonly  granted,  in  the^re  feafons,  which 
are  confecrated  to  the  devotion  of  prayer  and 
praife.  Thofe,  who  are  accuflomed  to  pray 
without  ceafing,  can  number  fuch  feafons  as 
one  of  the  happy  effects  of  their  obedience. 

5.  It  cannot  be  unobferved,  that  there  is  a 
favor  of  piety,  or  at  lead  a  decent  regularity  of 
manners,  in  mofl  inllances,  fpread  through  thofe 
families  where  the  duty  of  prayer  is  fteadily 
maintained.  Regular  family  worfhip  hath  a 
powerful  effeiSb  on  all  ;  efi^secially  on  the  minds 
of  the  young.  If  called  to  this  duty — if  they 
hear  the  parent  or  mafler,  fupplicating  the  for- 


382  On  the  duly  and  Vol.  II, 

givenefs  of  their  fins — acknowledging  a  provi- 
dence and  commending  them  to  the  keeping  and 
grace  of  the  Lord — confeffing  their  daily  fms 
and  imploring  grace  through  the  mercy  of  God 
in  Christ,  it  cannot  fail  to  confirm  in  their 
minds,  the  teftimony  of  natural  confcience  and  a 
fenfe  of  moral  obligation.  The  powerful  etfefts 
of  a  religious  education  are  difcovered  in. many 
ways  ;  and  in  fuch  an  education  prayer  is  one 
of  the  means,  which  are  mod  commonly  and 
moft  effetlually  blefled  by  the  power  and  grace 
of  GcD.  Further,  thofe  who  are  brought  up  in 
the  cuftom  of  family  prayer,  will  moft  likely 
pray  for  themfelves.  The  excufe  which  is  fome- 
times  made  for  the  negleft  of  family  worfhip, 
that  all  may  pray  for  themfelves,  is  a  moft  vain 
and  falfe  one.  There  is  little  reafon  to  expeft, 
that  fecret  prayer  will  be  generally  ufed,  in 
any  houfe,  where  family  worfhip  is  negleded  ; 
nor  is  there  reafon  to  fuppofe  that  the  favor  of 
piety,  or  that  regular  and  Chriftian  manners  will 
be  found  in  fuch  places. 

To  conclude  this  important  fubjecl,  if  the 
Lord  be  a  God  hearing  prayer  ;  if  the  duty  be 
taught  by  the  dictates  of  reafon  ;  if  it  be  fpecial- 
ly  and  plainly  enjoined  in  the  oracles  of  truth  ; 
if  thereby  the  charafter,  laws  and  government 
of  a  holy  God  are  brought  into  the  view  of  men, 
and  they  learn  their  own  unholinefs,  fpiritual 
impotence  by  nature,  and  dependance  on  fover- 
eign  grace ;  if  it  be  a  moft  effectual  means  of 
convincing  fmners,  and  of  quickening  the  graces 
of  Chriftians  and  of  faving  them  from  a  back- 
iliden  iiate  ;  if  it  be  a  moft  blefled  means  of 
approaching  into  the  prefence  of  the  Lord  and 
receiving  the  joys  of  the  light  of  his  reconciled 
countenance ;  if  there  be  a  promife  to  thofe, 
who  pray  without  ceafing,  made  by  him  who 


Serm.  XVII.      benefits  of  prayer,  383 

never  forgets  his  covenant  faithfulnefs,  and  pray- 
er be  the  means  of  preferving  a  bleffed  inter- 
courfe  between  the  king  of  faints  and  his  humble 
and  obedient  fubjeds  here  on  earth  :  Then  thofe 
who  negled:  the  duty,  have  Httle  reafon  to  expeQ: 
they  fliall  come  to  a  bleffed  eternity.  Until  fin- 
ners  begin  to  cry  unto  God,  there  is  no  room  to 
hope  that  their  hearts  will  be  changed  ;  when 
Chriftians  grow  cold  and  remifs  in  the  duty,  we 
muft  expett  their  comforts  will  be  departed, 
their  light  will  ceafe  to  fliine,  the  world  and 
their  own  hearts  hold  them  in  bonds,  and  their 
progrefs  heavenward  will  be  wholly  flayed.-^ — 
To  what  then  muft  prayerlefs  perfons  and  fami- 
lies and  nations  come  ?  Surely  we  need  not  hef- 
itate  to  determine,  for  the  Lord  hath  faid,  that 
he  will  pour  out  his  fury  on  the  families  that 
pray  not  unto  him.  If  a  book  of  remembrance 
be  kept  to  reward  thofe,  who  fear  God  and  fpeak 
often  one  to  another  and  call  upon  him,  then  he 
will  alfo  remember  the  impiety  of  fuch,  as  forget 
his  providence  and  do  not  fupplicate  his  grace. 
May  the  Lord  affift  us  all  to  pray  without  ceaf- 
m^, — Amen. 


SERMON    XVIII. 


The  grace  of  God  glorified  in  the  general 
judgment. 


2.    THESSALONIANS,  1.   10. 

When  he /hall  come  to  he  glorified  in  his  faints^  and 
admired  in  all  them  that  believe . 

IN  the  firfl:  of  Paul's  epiftles  to  the  TheiTaloni- 
an  Church,  that  he  might,  in  the  moft  pow- 
erful manner,  enforce  the  dodtrines  and  precepts 
of  the  gofpel,  he  called  them  to  confider  the  lad 
and  general  judgment,  when  the  whole  charac- 
ter and  condu£l  of  men  fhall  be  reviewed,  and 
a  reward  appointed  to  every  one  according  to 
the  deeds  done  in  the  body. —  His  words  on  this 
fubjetb  are,  "  For  this  we  fay  unto  you  by  the 
word  of  the  Lord,  that  we  which  are  alive  and 
remain  unto  the  coming  of  the  Lord  fhall  not 
prevent  them  which  are  alleep.  For  the  Lord 
himfelf  fhall  defcend  from  heaven  with  a  fhout, 
with  the  voice  of  the  archangel,  and  with  the 
trump  of  Gojc  :  and  the  dead  in  Christ  fliall 
C  c  c 


386  The  grace  of  God  glorified        Vol.11. 

rife  firfl :  Then  we  which  are  alive  and  remain, 
fliall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air  :  and  fo  we 
Ihall  ever  be  with  the  Lord.  Wherefore  com- 
fort one  another  with  thefe  words.  But  of  the 
times  and  feafons,  brethren,  ye  have  no  need 
that  I  write  unto  you.  For  yourfelves  know 
perfcdly  that  the  day  of  the  Lord  fo  cometh  as 
a  thief  in  the  night.  For  when  they  (hall  fay, 
peace  and  fafety  ;  then  fudden  deftrudlion  com- 
eth upon  them,  as  travail  upon  a  woman  with 
child  ;  and  they  fhall  not  efcape.  But  ye,  breth- 
ren, are  not  in  darknefs  that  that  dayfliould  over- 
take you  as  a  thief." — What  he  wrote  on  this 
fubjecl  was  mifunderftood  by  the  Thelfalonian 
Church,  as  a  prediction,  that  the  fecond  appear- 
ance of  the  Son  of  Man  would  fpeedily  take 
place,  by  which  means  they  were  greatly  troub- 
led. This  was  wholly  a  mifapprehenfion,  and 
to  rectify  the  error,  the  apoille  again  confidered 
the  fubject  in  his  fecond  cpiftle,  and  here  he 
fays,  '*  Now  we  befeech  you,  brethren,  by  the 
coming  of  our  Lord  Jesus  Christ,  and  by  our 
gathering  together  unto  him,  that  ye  be  not 
f6on  fhaken  in  mind,  or  be  troubled,  neither  by 
fpirit,  nor  by  word,  nor  by  letter  as  from  us,  as 
that  the  day  of  Christ  is  at  hand.  Let  no 
man  deceive  you  by  any  m.eans  ;  for  that  day 
fhall  not  come,  except  there  come  a  falling  av/ay 
finl,  and  that  man  of  fm  be  revealed,  the  fon  of 
perdition ;  who  oppofeth  and  exalteth  himfelf 
above  all  that  is  called  God  or  that  is  worlhip- 
ed." — The  lad  words,  with  the  continuance  of 
the  defcription  in  the  epiftle,  are  a  prediction  of 
the  Antichiidian  hierarchy  which  hath  fmce 
arifen,  and  is  now  rapidly  falling,  by  the  juft 
judgments  of  God  upon  a  convulfed  world.  The 
almighty  power,  wifdom  and  juflice  of  God  arc 


Serm.  XVIir.     in  the  general  judgment.         387 

making  men  the   executioners  of  his  own  wrath 
upon  themfelves. 

WiiiLi'-  the  primary  defign  of  the  apoftle  was 
to  correct  thofe  mirapprehenfions,  which  have 
been  mentioned  ;  he  alfo  gave  fome  defcription 
of  that  great  and  terrible  day  of  the  Lord  ;  of 
the  effects  it  will  produce  on  the  condition  of 
the  godly  and  the  ungodly  ;  and  or"  the  glory 
which  will  accrue  to  Gon  the  Judge,  iw  his  grace 
to  the  redeemed  and  his  vengeance  on  the  un- 
fandified. — "  When  the  Lord  Jesus  fhall  be 
revealed  from  heaven  with  his  mighty  angels, 
in  flaming  fire,  taking  vengeance  on  them  that 
know  not  God,  and  that  obey  not  the  gofpel  of 
our  Lord  Jt  sus  Christ  ;  who  fliall  be  punilli- 
ed  with  everlafling  deft  ruction  from  the  prefence 
of  the  Lord,  and.  from  the  glory  of  his  power  ; 
"when  he  fhall  come  to  be  glorified  in  his  faints, 
and  to  be  admired  in  all  them  that  believe." — 
This  paffage  teacheth  us  that  the  primary  defign 
of  God  in  coming  to  judge  the  world  will  be 
the  glory  of  his  grace.  He  will  come  to  be 
"  glorified  in  his  faints,  and  admired  in  them 
that  believe  ;"  but  at  the  fame  time,  for  the 
honor  of  his  juftice,  he  will  punifli  the  wicked 
with  an  awful  deflruftion  from  his  prefence. 
While  mercy  triumphs,  jailice  will  be  magnified. 
It  will  appear  that  all  the  perfections  of  God  are 
dear  to  him.  He  will  not  facrifice  his  mercy  to 
his  juftice  ;  nor  will  his  juftice  be  lofl  in  the 
abounding  of  his  mercy.  The  whole  character 
of  God  will  be  glorified  more  than  ever,  in  the 
day  of  judgment,  and  it  will  appear  that  mercy 
and  juftice  do  equally  belong  to  the  adorable 
nature,  to  the  unchangeable  counfels,  and  to 
the  wonderful  works  of  the  Almighty.  It  is  men 
who  divide  the  character  of  the  Lord,  and  fet 
his  attributes  at  variance,  according  as  their  paf- 


388  The  grace  of  God  glorified        Vol .  11. 

fions  or  interefts  are  favored  by  the  mifconcep- 
tions  of  fm ;  but  in  the  day,  when  he  fhall  come 
to  juftify  himfelf  in  the  congregation  of  all  his 
creatures,  it  will  appear  that  "  jullice  and  judg- 
ment are  the  habitation  of  his  throne,  and  that 
mercy  and  truth  go  before  him." — It  will  appear 
that  juftice  hath  done  nothing,  but  what  mercy 
approves  ;  and  that  mercy  and  juliice  have  in 
ail  inftances,  met  and  embraced  each  other.-— 
Our  text  is  particularly  defcriptive  of  the  tri- 
umphs of  grace  and  mercy,  in  the  complete  re- 
demption of  his  people,  "  When  he  fliall  come 
to  be  glorified  in  his  faints,  and  admired  in  all 
them  that  believe." — Ihe  triumphs  of  mercy 
and  grace  will  be  the  higheft  glory  of  God,  in 
that  great  and  important  day. 

Wt:  will  particularly  confider  fome  things  that 
will  clearly  appear  in  the  day  of  the  Lord,  and 
make  his  grace  and  mercy  wonderfully  glori- 
ous, when  his  faints  are  completely  redeemed 
and  glorified  in  his  prefence. 

I.  It  will  then  appear,  that  his  choice  of  them 
to  a  final  and  glorious  falvation,  was  wholly  the 
fruit  and  effeft  of  fovereign  grace  and  mercy. 

Although  there  be  now  full  and  complete 
evidence  of  the  total  depravity  of  men,  and  that 
there  is  nothing  in  them  which  can  invite  di- 
vine grace  ;  ftill,  this  truth  will  be  greatly  illuf- 
trated  v/hen  the  Lord  comes  to  judge  and  reward 
the  world.  The  evidence  of  a  fatal  and  total 
depravity,  in  all  generations,  will  be  brought  in- 
to one  colle£led  view,  even  to  the  aftonilhrnent 
of  thofe,  who  have  always  believed  in  this  hu-- 
miliating  doctrine.  It  will  then  appear,  that 
there  was  never  any  thing  in  apoftate  human 
nature,  which  could  invite  the  grace  and  mercy 
of  God  ;  that  in  forefight  of  human  fm,  he 
could  fee  nothing  but  "  evil,  evil  only  and  that 


Serm.  XVIII,     in  the  general  judgment.         389 

continually  ;"  a  heart  all  evil  and  without  r.uy 
right  and  holy  intentions  ;  and  a  pi adict  whol- 
ly the  efFe<ft  offmful  motives  and  delires.  i  hen 
it  will  appear,  that  the  moft  regular  aftions  of  • 
unfanftified  human  nature,  proceeded  from  mo- 
tives, which  would  not  bear  the  fcrutiuy  of  a' 
holy  law — that  all  was  fclfifli  and  oppoled  lo 
a  holy  rule  of  duty — all  wrong  in  the  fight  of 
a  moft  benevolent  lawgiver  and  judge — and  all 
fubjeftto  the  penalty  of  eternal  death.  In  fore- 
fight  of  fuch  a  characler  as  this,  it  could  be  only 
free,  fovereign  and  unmerited  grace  and  mercy, 
that  chofe  any  to  eternal  life  ;  and  the  fovereign 
mercy  of  God  will  be  glorified  and  his  grace 
admired  in  appointing  fuch  to  endlefs  glory. 

Further,  the  fame  truth  will  be illuftrated,  in 
that  day  from  a  new  and  more  extenfive  iight 
of  the  nature  of  finful  principles,  than  could  tver 
be  had  before. — It  will  then  appear,  that  it  was 
a  particular  reftraint  of  divine  providenc;-  on. 
men,  who  were  poiTelfed  of  unholy  princir^'is, 
which  prevented  them  from  abounding  in  Tiii. 
ble  iniquity  far  more  than  they  have  done  ;  .ai. 
that  if  they  had  been  left  to  thenjf^^lves,  w'th  ut 
any  particular  reftraint,  they  would  in  a  ftatc  of 
trial  here,  have  fhowed  more  ample  evidence  of 
the  evil  nature  of  finful  principles,  and  of  rhe 
awful  effedis  which  would  follow  unreftrained 
unholinefs.  When  all  this  appears,  as  it  v.'?)!  at 
the  fmal,  glorious  day,  Gou  will  be  glorified 
and  admired  in  bringing  fuch  nnners  to  a  com- 
plete and  glorious  redemption  from  the  awful 
confequences  of  their  apoftacy.  The  elect- 
ing love  of  God  will  be  glorified  in  his  faints  and 
admired  in  all  them  that  believe. 

2.  The  grace  of  God  will  be  glorified  and 
admired  in  the  gift  and  provifion  of  a  Saviour, 
who  is  able  to  deliver  to  the  uttermoft  all  thofe 


390  The  grace  of  God  glorified      Vol.  II. 

who  put  their  trufl  in  him. — The  pro\dfion  of 
infinite  wifdom  and  mercy,  in  the  gift  of  fuch  a 
Saviour  as  we  have  received  in  the  gofpel,  do 
now  clearly  appear  to  the  glory  of  a  fovereign 
God  j  but  the  greatnefs  of  the  gift  and  the 
richnefs  of  the  mercy,  cannot  now  be  fo  bright- 
ly feen  as  they  will  be  in  the  day  of  the  Lord. 
Then  it  will  be  known  in  what  the  heavenly  glo- 
ry, to  which  fmners  are  called,  doth  confifl. — 
Then  the  infinite  evil  of  fin  will  be  feen  more 
brig-htly  than  ever  before. — Then  the  mifery 
from  which  mercy  hath  refcued  guilty  tranf- 
greffors,  who  have  come  to  repentance,  will  be 
glorioully  manifefted  by  the  pains  of  deftruftion 
which  come  on  the  ungodly.  Thefe  things  will 
clearly  fhow  the  riches  of  divine  mercy,  and  God 
will  be  glorified  with  new  feelings  of  admiration, 
for  the  gift  of  a  Saviour  and  the  richnefs  of  the 
gofpel  provifion. 

3.  !n  that  day,  the  glory  of  the  divine  Spirit 
in  awakening  and  fandifying  finners,  will  be  feen 
and  admired  by  all  the  faints  of  God. — It  is  as 
great  a  work  of  God  to  bring  fmners  to  a  holy 
obedience  ;  as  it  was  to  atone  for  their  fins  and 
reconcile  the  divine  righteoufnefs  to  their  refto- 
ration. — Thofe  v/ho  have  not  become  experi- 
mentally pious,  do  generally  overlook  the  great 
work  of  (ioD  in  recclaiming  finners  to  evangeli- 
cal obedience.  If  they  believe  the  gofpel,  and 
fuppofe  it  to  be,  in  fome  way,  neceifary  for  the 
falvation  of  the  guilty  ;  flill,  as  they  are  unac- 
quainted with  the  nature  of  a  holy  life,  and  with 
their  own  oppofition  to  the  true  kingdom  ot 
Christ,  they  conceive  nothing  of  that  divine 
efRciency,  which  is  neceffary  to  bring  men  to 
evangelical  obedience.  It  is  a  great  and  won- 
derful work  of  God,  which  brings  finners  into 
t-he'ldngdom  of  his  fon.    When  his  difpenfations 


Serm.  XVIIT.    in  the  general  judgment.         391 


to  awaken  and  convince  and  humble  Tinners  ;  and 
the  power  of  the  Spirit  fan£lifying  them,  while 
they  were  wholly  alienated  from  their  duty,  and 
from  the  terms  of  falvarion,  are  brought  into  a 
collcClive  view,  he  will  be  greatly  glorified  and 
admired,  in  effectually  calling  his  redeemed  fons 
to  glory.  To  fee  how  their  hearts  were  oppofed 
to  all  holinefs  in  the  character  of  God,  in  his 
law,  in  his  government  and  even  in  the  gofpel 
manner  of  fiilvation  ;  to  fee  how  they  refifted 
the  di£lates  of  reafon,  the  calls  of  providence, 
the  admonitions  of  confcience,  the  inftruftions 
of  the  word,  and  the  divine  actings  of  the  bleffed 
Spirit  ;  to  fee  how  God  long  bore  with  them, 
paffing  by  their  ingratitude  and  rebellion,  and 
flill  repeating  the  evidence  of  truth  and  the  invi- 
tation to  mercy  ;  to  fee  how  they  were  becom- 
ing more  fmful  under  all  their  awakenings, 
finking  deeper  into  the  miry  clay,  and  making 
it  more  neceffary  there  fliould  be  an  a£t  of  almigh- 
ty efficience  to  fave  them  ;  and  then  to  fee  how 
infinite  goodnefs  interpofed  by  creating  them 
anew,  and  working  faith  in  them  by  an  almighty 
power  :  I  he  fight  of  thefe  things  will  caufe  the 
Lord  to  appear  more  glorious  in  their  effectual 
caUing  than  he  ever  did  before. 

4.  i! A  >i  power  and  grace  of  God  will  be  glo- 
rified, when  it  is  feen  how  he  caufed  his  faints  to 
perfevere  unto  eternal  life.  The  perfeverance 
of  thofe,  who  are  once  effectually  called,  is  made 
certain  by  the  promife  of  God  ;  but  ftill  their 
continuance  in  his  favor  is  to  be  wholly  afcribed 
to  his  own  efliciency.  As  he  firft  called,  fo  he 
effectually  ailills  them  to  perfevere  ;  and  the  la- 
bor of  divine  grace,  in  aflifting  them  through 
the  Chrillian  trial,  will  caufe  the  love  of  God  to 
be  greatly  admired. — Through  how  many  fcenes 
of  temptation  have  they  been  protected  ! — how 


39^  ^he  grace  of  Gor>  glorified        Vol.  II. 

oiten  have  they  been  preferved  from  the  torrent 
of  lifing  corruptions  in  their  own  hearts ! — from 
how  many  backilidings  have  they  been  reclaim- 
ed, -when  fatan,  who  defired  to  have  them  that 
he  might  fift  them  as  wheat,  feemed  nearly  to 
have  gained  his  purpofe  ! — how  frequently  have 
they  been  faved  by  the  frefh  drawings  of  ;divine 
grace  o\\  their  fouls,  when  they  neither  watched 
nor  prayed,  and  were  not  faithful  to  go  to 
Chrisi  for  preferring  their  jflrength  ! — Chrif- 
tians  know  fomething  of  this  by  their  expe- 
rience here,  and  can  look  back  with  wonder  on  the 
multicude  of  means  and  fpecial  influences  from 
oil  high,  by  which  they  have  been  kept  from 
a  total  declenfion.  Sometimes  God  hath  called 
them  by  mercies,  and  often  checked  them  by 
affliftions  ;  and  in  innumerable  inflances  in- 
terpofed  to  fave  them  from  the  deftroyer.  But 
when  all  the  members  of  the  glorious  b^dy 
are  collected,  and  it  appears  how  the  Holy  Spi- 
rit and  providence  of  God  have  been  a6ling,  to 
remove  the  remaining  fm  of  his  people,  to  keep 
them  near  to  God  in  theexercifes  of  a  holy  life, 
and  fanftify  them  to  a  m.eet  preparation  for  the 
heavenly  inheritance,  the  Lord  will  be  great- 
ly glorified  and  adm.ired  in  bringing  his  children 
to  their  eternal  reft  of  purity,  peace  and  glory. 

5.  God  will  be  glorified  and  admired  in  pre- 
ferving  Lis  people  through  all  the  evils  which 
they  meet  from  the  world  and  their  fpiritual  en- 
emies. Christ  hath  told  his  difciples,  "  In  the 
world  ye  fliall  have  tribulation,  but  be  of  good 
eheer,  1  have  overcome  the  world/' — He  alfo 
hath  faid,  "  the  world  hath  hated  them,  becaufe 
they  are  not  of  the  world,  even  as  I  am  not 
of  the  world." — The  true  followers  of  Jesus 
Christ  have  enemies  within  and  without  and 
all    around    them.     In    covenant   faithfulnefs. 


Serm.  XVIII.  in  the  general  judgment,  393 

God  often  calls  them  into  afflictions,  appoint- 
ed and  executed  by  his  immediate  providence, 
whereby  it  appears,  in  the  fight  of  an  un- 
holy world,  as  though  they  were  entirely  for- 
faken  by  the  Lord  in  whom  they  profefs  to 
hope. — But  by  fuch  fcenes  he  intends  their 
good,  even  to  wean  them  from  the  world  and 
from  fin  ;  and  when  they  feem  to  be  finking 
under  the  weight  of  trouble  and  oppofition,  he 
alleviates  their  trials,  gives  them  ftrength  to  en- 
dure, and  brings  light  out  of  darknefs.  How 
often  hath  the  arm  of  the  Lord  been  made  bare 
to  fuccor  his  afflicted  faints  and  preferve  the 
general  interefls  of  his  kingdom,  at  the  very 
feafons,  when  the  enemies  of  his  truth  fuppofed 
themfelves  to  be  triumphing  !  \  general  view  of 
his  gracious  care  over  his  Church  and  people, 
from  the  beginning  ;  a  fight  of  the  many  provi- 
dential interpofitions  by  which  they  have  been 
faved  ;  and  of  the  fuccours  of  his  grace,  ftrength- 
ening  their  minds  to  refifl;  and  overcome  tempta- 
tion, will  bring  great  glory  to  the  riches  of  his 
grace. 

6.  God  will  be  glorified  and  admired  in  the 
perfeQ:ion  and  beauty  of  holinefs  and  happi- 
nefs,  that  will  then  appear  in  his  redeemed 
Church.  The  defcriptions  of  heavenly  glory, 
holinefs  and  peace,  are  the  moft  exalted  conceiv- 
able. All  fin  and  forrow  and  death  will  be 
removed — all  darknefs  and  ignorance  done  away 
— the  underflaiiding  improved  to  high  perfec- 
tion—the natural  faculties  all  enobled  and  fpi-^ 
rituyJized — the  whole  foul  made  holy  as  God  is 
holy — and  filled  with  a  fight  and  love  of  his 
glorious  being.  Then  will  be  feen  the  nature 
and  effects  of  benevolence,  as  they  had  never 
been  conceived  by  creatures  until  taught  by  the 
fight  and  feelings  of  the  heavenly  Church. -*- 
D  d  d 


394  The  grace  of  God  glorified      Vol.11. 

There  will  be  collefted  an  immenfe  number  of 
redeemed  minds,  glorious  in  holinefs,  glorious 
in  their  infeparable  connexion  with  Jt-sus 
Christ,  their  eternal  and  infinite  head,  glorious 
in  their  employments,  their  praife,  their  wor- 
fhip  and  in  their  communion  with  God  himielf 
and  their  brethren.  When  it  is  Teen  how  divine 
power  and  grace  hath  formed  fo  blefled  and 
glorious  a  body,  from  among  the  guilty  children 
of  men,  who  were  all  vile  and  delerving  of  eter- 
nal death,  the  Lord  will  indeed  appear  to  be 
glorified  in  his  faints  and  admired  in  them  that 
believe.  There  all  the  perfediqns  and  fufficien- 
cy  of  God  and  the  Redeemer,  will  fhine  forth  in 
mod  rich  difplay.  The  fulnefs  of  his  power, 
the  plenteoufnefs  of  his  grace,  and  the  riches  of 
his  wifdom  and  his  truth  will  appear  great  be- 
yond all  defcription.  It  will  then  be  confefled, 
that  redemption  is  the  greatell  of  all  God's  works, 
which  are  made  known  to  the  children  of  men  j 
and  that  he  appears  more  glorious  in  holinefs, 
more  fearful  in  praifes,  and  more  wonderful  in 
working  w  hen  he  redeems,  than  when  he  did  cre- 
iite.  Convincing  evidence  will  be  exhibited,  that 
the  defign  of  infinite  wifdom  and  love  in  creating 
the  world  and  in  placing  man  upon  it,  was  to 
prepare  the  way  for  that  higher  and  more  glori- 
ous exhibition  of  himfelf,  which  is  made  by  re- 
deeming fmncrs  from,  the  pains  of  eternal  death 
and  bringing  them  to  the  glory  and  happinefs  of 
heaven.  The  fcriptures,  every  where,  reprefent 
the  higheJl:  declarative  glory  of  God  to  confift  in 
the  formation,  the  fpiritua.l  beauty  and  purity, 
and  the  bleflednefs  of  his  Church. — He  will  be 
glorified  in  the  eternal  counfels  of  redemption — 
in  the  divine  charader  of  the  Redeemer — in  the 
application  of  fpiritual  bleflings — and  in  the 
guidance  of  his  Church  through  the  wilderncfs 


Serm.  XVIIT.    in  the  general  judgment.         395 

of  fin  and  human  life,  and  In  bringing  them  to 
a  Canaan  of  hoHneis  and  glory  ;  alfo,  in  perfect- 
ly preparing  them  to  be  heavenly  in  their  char- 
after  and  enjoyments  In  view  of  thefe  gracious 
events,  which  v/ill  be  moll  brightly  difplayed 
in  the  day  of  judgment,  the  counfels,  grace  and 
efficiency  of  the  Godhead  v^'ill  be  eternally  ad- 
mired ;  and  higher  praife  will  be  given  to  God 
for  redemption,  than  for  any  of  his  other  works, 
which  have  come  to  the  prefent  knowledge  of 
creatures. 

7.  The  Lord  will  be  glorified  In  his  faints 
and  admired  in  them  that  believe,  throus;h  an 
endlefs  eternity. —  Their  glory  and  happinefs 
ihall  be  without  end.  Although  the  knowledge 
and  hollnefs  of  the  Church,  will  then  be  perfeft- 
ed,  this  will  never  prevent  an  ever  growing  in- 
creafe  of  heavenly  qualities  and  enjoyments.-— 
The  intelleds  of  the  glorious  faints  will  increafe 
forever — they  will  become  more  capable  of  be- 
holding and  adoring  God — new  fcenes  of  his 
eternal  counfel  and  works  will  open  to  their 
knowledge,  and  heaven  which  begins  in  perfec- 
tion will  progrefs  in  glory  for  ever  and  ever. 
"  God,  who  Is  rich  in  mercy,  for  the  great  love 
wherewith  he  lovedus,hath  raifedus  up  together, 
and  made  us  fit  together  in  heavenly  places  in 
Chris  1  J-sus  :  that  in  the  ages  to  come,  he 
might  ftiow  the  exceeding  riches  of  his  grace  in 
his  kindnefs  towards  us  through  Christ  Jesus." 

But  while  we  confider  the  triumphant  dif- 
play  of  mercy  and  grace,  which  will  be  made  in 
the  day  of  the  Lord,  by  the  promifed  perfedion, 
blefl'ednefs  and  glory  of  his  people,  we  ought  not 
to  overlook  the  awful  exhibition  of  his  juftice, 
which  will  alfo  take  place  at  thai  time. 


396  The  grace  of  God  glurijied        Vol.11. 

The  Lord  will  have  a  threefold  purpofe  in 
coming  to  judge  the  world  ;  to  glorify  himfelf, 
to  reward  his  faints  with  eternal  excellency,  and 
to  punifli  the  ungodly  for  their  impenitence  and 
rebellion.  This  is  alfo  expreifed  in  the  verfes 
before  the  text,  "  When  the  Lord  Jesus  fliall 
be  revealed  from  heaven  with  his  inic^hty  angels, 
in  flaming  fire,  taking  vengeance  on  them  that 
knew  not  God,  and  that  obey  not  the  gofpel  of 
our  Lord  Jesus  Christ,  who  lliall  be  punifh- 
ed  with  everlafting  deftrudion  from  the  prefence 
of  the  Lord,  and  from  the  glory  of  his  power." 
— Sundry  awful  circumftances  are  marked  in 
this  defcription. — It  will  be  the  day  of  the  Lord's 
vengeance.  How  awful  is  the  vengeance  of 
Omnipotence  !  the  vengeance  of  him  who  creat- 
ed and  governs  all  nature  !  of  him  who  is  gov- 
erned by  an  infinite  love  of  the  univerfe,  and  in 
all  his  government  will  do  nothing  but  what  is 
confident  with  the  mod:  perfed  benevolence ! 
Such  vengeance  will  always  be  executed  with 
light  reafon  and  be  approved  by  all  good  beings. 

This  vengeance  is  to  be  executed  on  them 
"  that  know  not  God,  and  that  obey  not  the  gof- 
pel of  our  Lord  Jesus  Christ." — Obedience 
to  the  gofpel  of  our  Lord  Jesus  CnRfsr  is  re- 
prefented  as  the  terms  of  acceptance  in  the  day 
of  the  Lord.  None  v;ill  be  accepted,  but  thofe 
who  have  exercifed  repentance  towards  Cop, 
through  the  gofpel,  and  faith  in  cur  Lord  Jesus 
Christ.  All  mere  moralifts,  and  all  who  deny 
the  experimental  power  of  divine  grace  in  the 
heart,  will  in  that  day  be  rejeded,  on  the  ground 
that  they  have  not  obeyed  the  gofpel  of  Chi  rst. 
Their  formality  in  duty,  and  tlieir  want  of  a  fav- 
iiig  faith,  and  an  evangelical  temper  will  fliow 
that  they  are  not  reconciled  to  God,  to  his  law 
or  to  his  govern;nent  ;  and  that  their  heans  are 


Serm.  XVIIT.     in  the  general juclgment.         397 


-in  a  mofl  unfit  ftate  for  enjoying  the  holy  bi  f- 
fednefs  of  the  kingdom  of  heaven.  It  is  a  m,  it 
imreafonable  thing  in  finful  men  to  expect  ihe 
benefits  of  redemption,  when  their  hearts  are 
not  reconciled  to  that  fcheme  of  evangelical  \\o- 
linefs,  which  is  publifhcd  in  the  gofpel  of  grace. 
In  all  fuch  cafes,  they  are  expofed  to  an  utier 
rejection  by  him,  who  will  judge  and  pa^s  a 
fentence  on  men,  according  to  the  goipel,  which 
requires  holy  and  humble  fincerity. — All  fuch 
are  to  be  puniflied  "  with  everlafting  deftniftion 
from  the  prefence  of  the  Lord,  and  the  glory  of 
his  power." — The  punifliment  is  an  auful  one. 
The  deftrudion  is  to  be  everlafting.  A  ruin  wiih- 
out  decreafe,  ceflation  or  end — a  ruin,  which 
once  beginning  mud  ever  continue  for  the  g-'-uy 
of  divine  juftice,  and  to  ferve  as  a  teilimony, 
that  the  foul  of  the  Lord  hateth  fm  and  will  nev- 
er difpenfe  with  his  law  and  its  penalties  where 
men  refufe  their  obedience  to  ihe  gofpel  of  his 
grace.  It  becomes  thofe,  who  rejed  divine 
grace,  to  confider  what  it  will  be  to  ei'oure  an 
everlafting  punilhment. — The  defcriptji.n  alfo 
points  out  an  ingredient  of  the  punifhmenr  of 
the  wicked.  They  fhall  be  driven  from  i.,e 
prefence  of  thfe  Lord  and  from  the  glory  of  his 
power.  This  means  from  fuch  a  icnfe  of  his 
prefence  and  glory,  as  will  give  the  higheft  hap- 
pinefs  to  his  obedient  creatures.  The  prefence 
of  God  and  a  confcioufnefs  of  being  near  to  him 
will  be  a  principal  ingredient  in  the  reward  of 
the  iaints ;  but  to  the  difobedient  the  fight  of 
his  hoiinefs  mull  be  painful,  ?.nd  by  the  temper 
which  they  polTefs  they  will  be  cut  off  from  all 
beatific  views  of  his  excellency.  In  addition  to 
their  pain  in  fight  of  divine  hc^Iinefs,  there  will 
be  an  infufed  fcnfe  of  his  diibieafure  driving 
•  hem  from   the  ncarnefs  of   communion   and 


39?  The  grace  of  God  glorified      Vol.  If. 

peace.  To  be  cut  off  from  the  friendfhip  and 
pleafing  fight  of  God*s  glory  and  lie  under  an 
everlafling  fenfe  of  his  difpleafure,  mufl  confti- 
tute  a  mifery  that  is  inconceivable  ;  and  to  have 
hope  excluded,  will  complete  the  fmner's  mifery. 
It  is  thus  that  fin  will  terminate,  when  the  day 
of  divine  patience  is  paffed.  In  this  world,  the 
wheat  and  the  tares  muft  grow  together  ;  but 
in  the  day  of  judgment  they  will  be  feparated, 
for  the  Lord  will  gather  the  wheat  into  his  gar- 
ner, while  the  tares  are  gathered  into  bundles 
to  be  burned* 

"  Lft  us  hear  the  conclufion  of  the  whole 
matter  :  fear  God  and  keep  his  commandments  : 
for  this  is  the  whole  duty  of  man.  For  God 
fhall  bring  every  work  into  judgment,  with  ev- 
ery fecret  thing,  whether  it  be  good,  or  whether 
it  be  evil.'* —  The  end  of  all  human  travel  is  to 
die  and  go  to  judgment.  In  the  warfare  of 
death  there  is  no  difcharge ;  and  by  this  change, 
the  poor  man  (hall  be  called  away  from  the  mif- 
erable  fcene  in  which  he  hath  walked  ;  the 
afflicted  and  the  pained,  from  the  pains  and 
afflictions  of  earth  ;  the  rich  man,  from  the  afflu- 
ence in  which  he  glories ;  and  the  honorable 
man  from  all  his  titles  in  Church  and  ftate  ;  and 
they  ffiall  alike  lie,  helplefs  and  dying,  in  imme- 
diate profpe<5l  of  being  uffiered  into  eternity. 
"  But  this  I  fay,  brethren,  the  time  is  fhort  :  it 
remaineth,  that  both  they  that  have  wives  be  as 
though  they  had  none  ;  and  they  that  weep,  as 
though  they  wept  not ;  and  they  that  rejoice,  as 
though  they  rejoiced  not ;  and  they  that  buy,  as 
though  they  poffiiffed  not  ;  and  they  that  ufe 
this  world,  as  not  abufing  it  :  for  the  fafliion  of 
the  world  paffeth  away."     It  remaineth,  that  all 


Serm.  XVIII.     in  the  general  judgment.         399 

mun:  come  to  the  judgment  feat  of  our  Lord 
Jesus  Christ,  where  the  weak  and  the  power- 
ful ;  the  poor  and  the  rich  ;  the  ignoble  and 
the  honorable  will  meet  together  and  be  judged 
and  rewarded  with  an  impartiality  that  hath  not 
been  feen  on  earth. — There  the  writer  will  meet 
with  thofe  who  read,  and  it  will  be  known  what 
is  confiftent  with  truth  ;  and  fliould  there  be 
any  reviewer  ofthefe  fheets,  who  is  more  intent 
to  find  elegance  of  writing  than  the  plain,  una- 
dorned and  humble  doctrines  and  praftice  of  the 
gofpel,  he  alfo  will  be  there,  and  will  find  that  the 
laws  of  a  vain  and  proud  criticifm,  are  not  the 
laws  by  >which  an  Omnifcient  and  holy  Judge, 
will  invite  fome  to  a  heaven  of  glory,  and  len- 
tence  others  to  a  hell  of  everlafting  fin  and  woe. 

How  circumfpe£l:  we  ought  to  be  in  all  holy 
converfation  and  godlinefs  !  If  every  idle  word 
is  to  be  brought  into  judgment,  how  watchful 
we  ought  to  be  over  our  lips  !  "  Seeing  then 
that  all  thefe  things  Ihall  be  diflolved,  what 
manner  of  perfons  ought  ye  to  be  in  all  holy  con- 
verfation and  godlinefs.  Looking  for  and  had- 
ing to  the  coming  of  the  day  of  God,  wher'.  in 
the  heavens  being  on  fire  (hall  be  diflolved  and 
the  elements  fhall  melt  with  fervent  heat  ?" 

All  that  God  is  now  doing  hath  reference  to 
that  great  day.  Then  the  fecret  things  of  ev-ry 
heart  (hall  be  manifelLed,  and  a  judgment  paf- 
fed  and  a  fentence  pronounced  in  infinite  ri^^ht- 
eoufnefs  on  every  creature.  In  every  one  who 
exifts,  God  will  either  be  glorified  and  admired, 
or  they  will  be  puni(hed  with  an  everlafting  de> 
ftruclion  from  the  prefence  of  the  Lord  and 
from  the  glory  of  his  power.  O  how  folemn, 
how  interefting   the  thought !   how  great    the 


4©o        The  grace  of  God  glorijied,  he.   Vol.  II. 

delHny  of  every  foul  which  lives,  either  to  be  an 
inhabitant  of  heaven  or  of  hell  forever  !  Indeed 
we  fhould  give  all  diligence  that  we  may  be  found 
of  the  Lord  in  peace  "  Now  unto  the  king 
eternal,  immortal,  invifible,  the  only  wife  God, 
be  honor  and  glory  forever  and  ever.  Amen." 


SUBSCRIBERS'  NAMES. 


CONNECTICUT. 


Hartford  County. 
Hartford. 
Mr.  Heman  Averille, 

John  Babcock,  Printer, 

Thomas  Barber, 

Elifha  Beckwith, 

Ifaac  Blifs, 

Lewis  Blifs, 

Oliv.  Boardman, 

William  Bolch, 
Hon.  JoNA.   Brace,  Efq'r. 

Memb.  Congrefs. 
Mr.  Lory  Brace, 
Dr.   Ifaac  Bull, 

Tho's  Bull, 

Ifaac  D.  Bull, 
Mr.  Jofeph  Burr, 

Mofes  Burr, 

William  Burr, 

Samuel  Burr, 
Capt.  Timothy  Burr, 
Mrs.  Rebecca  Burr, 
Mr.  Daniel  Butler, 
Maj.  John  Caldwell, 
Mr.  George  Caldwell, 
Mrs.  Lucy  Caldwell, 
Mr.   Samuel  Camp, 

George  Catlin, 

Aaron  Chapin, 

James  Chapman, 

Afher  Church, 

George  Church, 

Aaron  Church, 
Maj,  Simon  Clarke, 
Deac.  Ezra  Corninc, 


Mr.   Daniel  Corning, 

.  M.  F.  Cogfwell,  Phyf. 

Aaron  Colton, 

George  Colton, 

Stephen  Dodge, 

Samuel  Driggs, 
I  Theodore  Dwight,  Efq.  Att. 
•  Jona.  W.Edwards, Efq.  Att. 
Mr.   Elihu  Eglefton, 

Eli  Ely, 

Mofes  Ferry, 
I  Rev.  Abel  Flint, 
Mr.  Thomas  Fuller, 
Mifs  Nancy  Goodman, 
»  Hon.CHAUNCY  Goodrich, 
Efq.  Memb.  Cong. 
Capt.  James  Goodwin, 
Mr.  Daniel  Goodwin, 

Alanfon  Hamlin, 
Deac.  Jolhua  Hempded, 
Mr.  William  Hills, 

James  Hinfdale, 
Meff.  Afa  &  Daniel  Hopkins, 
Mr.  James  Hofmer, 
Meff.  Hudfon  &  Goodwin,  6 
"William  Imlay,  Efq. 
Mrs.  Jerufha  Jones, 
Mr.  Daniel  Jones, 

Jofeph  Kenney, 

Samuel  Lawrence, 

Jonathan  H.  Lord, 

Sam.  Marfli, 

John  Mather,  Phyfic'n, 
Mifs  Martha  Merrill, 
c  e 


402 


SUBSCRIBERS'  NAMES. 


William  Mofely,  Efq.  Att. 

Rev.  Stephen  S.  Nelfon, 

Mr.  Michael  Olcott, 
George  J.  Patten, 
Abijah  Peck, 

Enoch  Perkins,  Efq.  Att. 
f    Rev.  Nathan  Perkins, 

Capt.  James  Pratt, 

Mr.  Lucius  Pratt,         ' 

Ephraim  Root,  Efq.  Att. 

Mr.  Jacob  Sargeant,  Merch. 

Oliver  P.  Sargeant, 
*    Hon. Tho's  Seymour, Elq. 

Mr.  Roderic  Shelden, 
Norman  Smith, 
Timothy  Steel, 
Samuel  Steel, 
Ebenezer  Sweatland, 
Solomon  Taylor, 
JViliiam  Tolcott, 
Jofiah  Touville, 
«     John  Trumbull,  Efq.  Att. 

Mr.  Caleb  Tuttle, 

Mrs.  Sarah  Wadfworth, 

Mr.  Ell  Warner, 
Wm.  Watfon, 
AHibel  Wells,  jun. 
[ames  A.  Wells, 
John  I.  Wells, 

Ezekiel  WiliianiG,  Efq.  Att. 

Mr.  Elihu  White, 

Gordon  S.  Whitin!:;, 
John  "Whitman, 

Gen.  Samuel  Wyllys.  Efq. 
Secretary. 
Berlin. 

"Ar.  Levi  Andrews, 

Rev.  Nathan  Fenn, 

Deac.  Amos  Hosfcrd,  Efq. 

Mr.  John  Goodrich,  jun. 
Aaron  Porter, 

Rev.  John  Smalley, 

Rev.  Eenoni  Upfon. 
Brifiol. 

Rev.  Giles  H.  Cowles, 

iDeac.  Brv.m  Hooker, 


Mr.  Ira  Hooker, 
Enos    Ives,  Efq. 
Mr.  Roger  Lewis, 
Rev.  Jonathan  Miller, 
Mr.  Elijah  Munroe, 

Abraham  Pettibone, 

Selah  Richards, 

Jofiah  Wolcott. 
Eajl-Hartford. 
Social  Library  Company, 
Mr.  Samuel  Flagg,  Phyiic'n, 

Timothy  Hall,  do. 
Rev.  Allen  Olcott, 
Mr.  Samuel  Pitkin. 
Eajl-  Wind  for. 
Rev.  David  M'Clurc, 
Mr.  William  Grant, 

Noah  Sade, 

Elijah  Strong. 
Farmington. 
Mr.  Samuel  Burr,  jun. 
Col.  Ifaac  Cowles, 
Mr.  Elijah  Gridley, 

David  Gleafon, 
Noadiah  Hooker,  Efq. 
Roger  Hooker,  Efq. 
Mr.  Jofliua  Kilburn, 

Elijah  North, 
De^c.  Noah  Porter, 
Mr.  Elijah  Porter, 

Robert  Porter, 
Capt.  Daniel  Tillotfon, 
Capt.  Elias  Tillotfon, 
Hon.  John   Treadwell, 
Efq.  Lieut.  Gov.  Con. 
Rev.  Jofeph  Wafl^burn, 
Mr.  Aphek  V\^oodruff, 

Ephraim  Y.  Woodruff, 

Eliflia  Woodruff, 
Glajicnbury. 
Jofiah  Hale,  Efq. 
Mr.  John  HollKler, 
Rev.  William  Lockwood, 
Mr.  Ebenezer  Plumbner, 

James  Wells,  jun. 

Theodore  Woodbridge, 


SUBSCRIBERS'  NAMES 


403 


Mr.  James  Wright. 

Granby. 
Granby  Library  Company, 
Salmon-Brook  Lib.  Comp. 
Rev.  Whitfield  Cowlcs, 
Rev.  Ifaac  Porter. 

Simjhury. 
Union  Library  Company. 
Mr.  Benjamin  Ely, 

Solomon  Everit,  Phyf. 
Rev.  Samuel  Stebbins, 
Mr.  William  Stone, 
Southington. 
Mr.  Jofiah  B.  Andrews, 

Levi  Barnes, 
Deac.  Timothy  Clarke, 
Mr.  Daniel  Clarke, 

Allen  Clarke, 

Benjamin  Dalton,  jun. 

Timothy  Lee, 

Selah  Lewis, 

Timothy  Lewis, 
Deac.  Pomeroy  Newel, 
Mr.  Afhbel  Newel, 

William  Robinfon, 

John  Woodruff. 
Sufuld. 

Refcome  D.  Albro, 

Ebenezer  Gav, 

Daniel  Waldo. 
V/elhrsJidd. 

Ezekiel  P.  Belden, 
Rev.  Jofliua  Belden, 
Mr.  Fliflia  Boardman, 
Rev.  Calvin  Chapin,   3 
Mr.  Samuel  Elanmer, 

.  John  Marfh, 

Samuel  Morgan, 

Stephen  Morgan, 

Benjamin  Newbury, 

Ifaac  Stevens, 

Simeon  Stillman, 
Capt.  Mofes  Tryon, 
Mr.  Thomas  Warner, 

Joiiah  Willard, 
Deac.  Ezekiel  Williams, 


Rev 
Mr. 

Mr. 
Rev 
Rev 

Col. 


Rev 
Mr. 


Deac.  Samuel  W.  Williams, 
Mr.  Eliiha  Wolcott. 

IVhidfor. 
Hezekiel  Bilfell,  Efq. 
Rev.  William  F.  Miller, 
Hon.  RoGiiR  Newberry, 

Efcjuire, 
Rev.  Henry  A.  Rowland. 

NkW-Hav1;N  CoiTNTY. 

Neiv-IIiivat. 
Mclf.  Ifaac  Beers  &  Co.  r? 
Henry  Daggct,  Elq. 
Hon.  David  Daoget,  Efq. 
Hon.    Elizur  Goodrich, 

Efq.  Menib.  Con';. 
Mr.  Ebcn.  G.  Marfh, 
Ifaac  Mills,  Efq.  At!. 
Noah  Webfier,  Efq. 

Branford. 
Rev.  Lyndc  Huntington, 
Rev.  Matthew  Noyes. 

Derby. 
Mr.  Archibald  BafTet, 
Rev.  Amafa  Porter. 

Guilford, 
Mr.  Benjamin  Baldwin, 

Timothy  Baldv/iu, 

Samuel  Benton, 

Samuel  Benton,  jun. 

Nathan  Benton, 
Rev.  Ifrael  Brainard, 
Rev.  Thomas  W.  Bray, 
Mr.  David  Brooks,  Phyf, 
John  Burgis  Efq. 
John  Burgis,  jun.  Efq. 
Mr.  Benjamin  Chitenden, 

Jared  Chitenden, 

Kilburn  Cooke,  6 
Rev.  John  Eliott, 
Mr.  Samuel  Everts, 

Zachariah  Field, 

John  Hart, 

James  Hill, 

Samuel  ICircum, 


4C4 


SUBSCRIBERS'  NAMES. 


Capt.  Samuel  Lee, 
De<ic.  Ambrofe  Leet, 
Mr.  John  Norton, 

Jared  Red  field, 
Deac.  Joel  Rofe, 
Mr.  Reuben  Stone, 

Timothy  Stone, 

Jofeph  Weld. 

MUford. 
Deac.  William  Atwater, 
Mr.  Elnathan  Baldwin, 

John  Bryan, 
Deac.  Jabez  B.  Bull, 
Deac.  Henry  Bull,  3 
Mr.  Jeremiah  Bull, 

Bcnedia  Bull, 

Samuel  Durand, 

William  Durand, 

Peck  Fenn, 

Samuel  Higby, 
Mifs  Comfort  libel, 
Mr.  Jofliua  Marfli,  3d, 

John  Merwin, 
Rev.  Bezaleel  Pineo, 
F.ev.  David  Fuller, 
Capt.  Jofeph  Whiting, 
Mr.  John  Whiting. 

Norlh-Haven. 
Rev.  Benj.  Trumbull,  D.D.  2 

JVallhigfcrd. 
Capt.  Caleb  Atwater, 
Mr.  Aaron  Cooke, 

Tho's  B.  Cooke, 
Rev.  James  Noyes, 
Rev.  John  Wiliard. 

Waterbury. 
Rev.  Noah  Bencdidt, 
Rev.  Ira  Hart, 
Jofeph  Hopkins,  Efq.  Judge 

C.  Court. 
Mr.  John  Lewis, 

Thom^is  Lewis, 
An[;cl  Lewis, 
Rev.  Hplland  Weeks. 


New-London  County. 
Noi'ivichi 
Mr.  Freegift  Arnold, 
John  Backus, 
James  Clarke, 
Ezekiel  Huntley, 
Rev.  Walter  King, 
James  Lanman,  Efq.  Att. 
Mr.  Mundator  Tracy. 
Fairfield  County. 
Danbury. 
Mr.  Jofeph  Clarke, 
Hon.  Jos.  P.  Cooke,  Efq. 

Greennvich. 
Rev.  Ifaac  Lewis,  D.  D. 
Mr.  Zach.  Lewis, 
Mr.  Caleb  Lion, 
Gen.  Ebenezer  Mead, 
Mr.  Benjamin  Mead, 
Abraham  Mead, 
Calvin  Mead, 
Richard  Mead. 
Nciv-Fairjicld. 
Rev.  Maltby  Gelfton, 
Mr.  James  Potter,  M.  D. 

Stamford. 
Rev.  Piatt  Buffet, 
PvCv.  Daniel  Smith, 

Windham  County. 

Windham. 
Mr.  Zebediah  Tracy, 
Rev.  Elijah  Waterman. 

Hampton. 
Mr.  John  Brewfter,  Phyf. 
Rev.  Ludovicus  Weld. 

Lchnnon. 
Rev.  Zebulon  Ely, 
Rev.  William  B.  Ripley, 
Hen.  JoNATH.  Trumbull, 

Efq.  Gov.  Con. 
Plon.  Wm.  Williams,  Ef;. 

Litchfield   County. 
Liichfidd. 
Hon.  John   Allen,  Efq. 
"  Memb.  Con?. 


SUBSCRIBERS'  NAMES. 


405 


Mifs  Sarah  Chandler, 
Rev.  Amos  Chafe, 
Mr.  James  Cooley, 
Moor  Gibbs, 
Rev.  Dan  Huntington, 
Maj.  Mofes  Seymour, 
Col.  Benjamin  Talmage, 
Mr.  Jona.than  Wadfworth, 
Frederic  Wolcott,  Efq. 

Bethhheni. 
Rev.  Azel  Backus, 
Mr.  Adonijah  Jones, 

Canaan. 
Nathan    Hale,  Efq.    12 
Mr.  Elizur  Wright, 

CornivelL 
Mr.  John  Pierce, 
Hon  Heman  Sv/ift,  Efq. 

GcJJoeti. 
Rev.  Afahel  Hooker,  6 
Mr.  John  Thompfon. 
Neiv-Hartford. 
Mr.  Rof.  Abernorthy,  Phyf. 

Jared  Andrews, 
Hon.  Aaron  Austin, Efq. 
Capt.  Eliphalet  Auftin, 
Capt.  William  Cooke, 
Mr.  Martin  Driggs, 
Rev.  Edward  D.  Griffin, 
Deac.  Stephen  Pitkin, 
Mr.  Timothy  Pitkin, 
Harvy  Sade, 
Benjamin  Skinner, 
Seth  Spencer, 
Elijah  Strong, 
Deac.  Zachariah  Watfon. 

Norfolk.  « 

Rev.  Ammi  R.  Robbliis,  6 

Plymouth. 
Plymoiuli  Library  Company, 
Rev'd  Simon  Waterman, 

Sa!:/bu>y. 
Mr.  Phine:\s  Chapin,' 
Rev'd  Jofeph  W.  Crofman, 
Capt.  Myio  Lee, 
Mr.  Samuel  Lee, 


Lott  Norton, 
Adonijah  Strong. 
Torrington. 
Mr.  Owen  Brown, 
Rev'd  Alexander  Gillet, 
Rev'd  Samuel  J.  Mills, 
Mr.  Afiibel  North, 
WaJlAiigtoii. 
Mr.  Nathaniel  F.  Brinfmade, 
Rev'd  Jeremiah  Day,  4 
Rev'd  Ebenczcr  Porter,    12 

Woodbury. 
Rev'd  Seth  Minor, 
Hon.  Nath'l  Smith,  Elq. 

Middlesex   County. 

M'ltidktoton. 
Mr.  Jofeph  Boardman, 
S.  T.  Hofmcr,  Efq.  Att. 

Chatham. 
Rev'd  Cyprian  Strong, 
Rev'd  Afhbel  Woodbridge. 

Durham. 
Mr.  Hezekiah  Baldwin, 
Mrs.  Sarah  Lee, 
Mr.  Levi  Parmele, 
Rev'd  David  Smith,  2 

Eajl-Haddam. 
Rev'd  William  Lyman, 
Jonath.  O.Mofely,  Efq.  Att. 
Rev'd  Elijah  Farfons, 
Rev'd  Jofeph  Vail. 

Tolland  Couktv. 

Bolton. 
Rev'ii  George  Colton, 
Mr-  jarcd  Cone, 

Beajamin  Tolcott. 
Coventry. 
Mr,  Jclfe  Cooke, 
John  Hale,  Efq. 
Mr.  Samuel  Long, 

Ebcnezer  Poir.croy, 

Samuel  Porter, 

Jofeph  Tolcott. 


4o6  SUBSCRIBERS'  NAMES. 


Hebron.  Somen, 

Rev'd  Amos  Baffet,  Rev'd  Charles  Backus, 

Rev'd  Nathaniel  Gillet,  Mr.  Samuel  D.  Ch  apin. 
Mr.  Samuel  Gilbert. 


MASSACHUSETTS. 


Rev'd  Timothy  Allen,  Ckjlerfeldy 

—  Jofeph  Badger,  Blanford, 
Mr.  Afahel  Birge,  Soiilhampton, 
Rev'd  Aaron  Bafcome,  Chejlerfuld,    - 

—  Jonathan  Belden,  IV'mlhropy 

Mr.  Caleb  Bingham,  Bookfeller,  Bojlon^  12 

Perez   Clap,  Southampton^ 

James  Briggs,  Cumm'tngton, 

Gideon  Burt,  jun.  Candidate,  Long-MeadoiVf 
Rev'd  Silas  Churchill,  Neiu-Lelanon, 
Mr.  Jabez  Colton,  Long-Meadoiv, 
Rev'd  Timothy  M.  Cooley,  GrenvUhf 
Mr.  Aaron  Deming,  WiUiamJloiuTi., 
Rev'd  Ebenezer  Fitch,   Prefident  William  College, 

—  Alvin  Hyde,  Lee, 

—  Ephraim  Judfon,  Shejield., 
Mr.  Tfaac  Knap,    Williamjio'wn, 

Eldad  Lewis,  Phyfician,  Lenox, 
Rev'd  Jedidiah  Morfe,  d.  d.    Charkjlo'wn, 
Mr.  Caleb  Night,  IVill'iamJlo'wn, 
Pvcv'd  Theophilus  Packard,  Sbelburn, 

—  David  Parfons,  AmherJ}., 
Mr.  Joel  Parfons,  GrenviUe, 

David  Robinfon,  GrenviUe, 
Rev'd  Samuel  Shepherd,  Lenox, 
Ebenezer  Smith,  Efq.  New-Marlboroughy 
Mr.  David  Smith,  Ditto, 

Rev'd  Thomas  Snell,  Broohfield, 

—  Jofiah  Spaldwin,  Buckland, 
Capt.  Ifrael  E.  Trufl<,  Oxford,     • 

Mr.  Nathaniel  Turner,  Nenv' Marlborough, 
Rev.    Ifaiah  Waters,   Chejlcrfeld,- 

—  Stephen  Weft,  d.  d.   Stochbridge, 

—  Samuel  Williams,  Bnjlol, 

—  Ezra  Witter,   Wilhrakam. 


NEW-YORK. 

Rev.  Publius  V.  Bogue,   IVhiteJlown, 
—    Joel  Chapin,  jferico, 


SUBSCRIBERS'  NAMES.  407 

Mr.  Cornelius  Davis,  book-feller,  city  Nenu-York^    1 3 
Rev.  Jonathan  Edwards,  d  d    ScheneSady, 

—  Stephen  Fenn,  HarpersfielJ, 

—  Samuel  Fuller,   RanfeUaerv'illc,  , 
Mr.  Leonard  Goodrich,  Durham, 

Ezekiel  Halftead,  Rye, 
Rev.  David  Harrov.-er,   Walton, 
Mr.   Duvall  Harrower,  Delhi, 
Jofliua  Hatheway,  Efq.  Rom:', 
Mr.  Benjamin  Hubbard,  Durham, 

Obediah  Newton,  Jericot 
Rev.   David  Porter,  Spencertowrty    12 
Dcac.  Daniel  Sayre,  Coxakie, 

il/efs.  T.  &  J.  Swords,  book-fellers,  New-York,     1 2 
Mx.  Francis  Wilcox,  Durham, 
3Ms.  C.  R.  &  G.  Webiler,  book-fellers,  Jlhany,  21 


VERMONT. 
Rev.  Heman  Bull,  Rut/and, 

—  JefTe  Edfon,  HaUifax, 
Mr.  Jofeph  Field,   Charlemount, 

John  Grifwould,  Ponvnal, 
Plon.  Lot  Hull,  Efq.    Wejlminjler, 
Mr.  Afher  Huggins,  Ruport,   1 2 
Chancey  T^angdon,   Efq.  Att.  Cajlkton, 
(?'       James  T^/urdock,  Sangate, 
Rev'd  Sylvefter  Sage,  Wef.minjler, 

—  Job  Swift,  Bennington, 
Afa  Wafiiburn,  Efq.    Putney. 


ADDITIONS. 
Rev'd  Abraham  Ailing,  Hampden, 

—  Elirtia  Atkins,  KtUingiy , 

Mr.  Jeremiah  Baldwin,  jun.  New-Milford. 

Rev'd  Diodate  Brockway,  Ellington., 

Library  Company,   Watertoivn, 

Rev'd  John  H.  Church,  Pclham,  N.  H,    12 

Mr.  Sylvefter  Dana,  Mijftonary, 

Rev'd  Ozias  Eells,  Barhhcmpjled, 

—  Nathaniel  Gaylord,  Harlland,  3 
Mx.  Minor  Grant,  Phyfician,  WilUngton, 
Hon.  Thomas  Grosvenor,  Efq.  Pomfrct, 
Rev'd  Levi  Hart,  Prejlon, 

Hon.  William  Hill  house,  Efq.  Montivlle- 
Rev'd  Afa  Hillyer,  Boltle-Hill,  N.  J.  1 2 

—  Oliver  Hitchcock,  Che/hire, 


4o8  SUBSCRIBERS'  NAMES. 

Rev.  David  Higglns,  Lyme,  6 
Mr.  Gordon  Johnfton,  Candidate, 
Ephraim  Kingfbury,    Orford, 
Rev'd  Samuel  Knott,  Franklin, 

—  Andrew  Law,  Chejhire, 

—  Afa  Liman,  Mounl  Carmell, 

—  William  Patten,  Neiuport,  R.  I. 

—  James  Richards,  Morrijloiun,  N.  jf.    iz 

—  Peter  Starr,  Warren, 

—  Samuel  W.  Stebbins,  Stratford, 

—  William  Storrs,  AJhford, 

—  Zephaniah  Swift,  Roxhury, 
Mr.  Lathrop  Thompfon,  Soiithbury, 
Rev'd  John  Willard,  Stafford, 

—  Jofhui  Williams,  Harrington. 


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